BX 8231 — 
.P3 
1895 




» 



LIBRARY OF CONGRESS. 



UNITED STATES OF AMERIC A. 



THE CHURCH: 



WHAT IT IS AND WHENCE IT IS. 



THE SAME BEING AN 



HISTORICAL OUTLINE OF ITS ORIGIN, PROGRESS, AND DOCTRINES, 
GATHERED FROM SACRED AND PROFANE SOURCES. 



y 

BY REV. J. A. PARKER, D.D., 

Of the Louisiana Conference, M. E. Church, South. 



SECOND EDITION. 
Revised and Abridged for Sunday Schools and Bjrwortk Leagues. 



V JUN 261895 



Nashville, Tenn.: fo, 
Publishing Mouse Methodist Episcopal Church, South, 
Barber & Smith, Agents. 
1895. 



Entered, according to Act of Congress, in the year 1S95, 

By J. A. Parker, 
in the Office of the Librarian of Congress, at Washington. 



DEDICATION. 



an Expression of gratitude to Her who Soothed me in Infancy, 
Instructed me in Adolescence, and Counseled me in Manhood, 
This Little Book is Respectfully Dedicated 

Zo SatnteD /iftotber, 

Lucy Foster (Beeedloye) Parker, 
by her son. 



PREFACE TO THE SECOND EDITION. 



In the revision of this little book it was the author's inten- 
tion to so enlarge it as to include a complete history of doc- 
trines on the same principle as the history of polity contained 
in these pages; but deferring to those whose judgment he holds 
in very high esteem, he has abandoned this idea, and reserves 
the history of doctrines, for which the material is mostly in 
hand and in manuscript, to the future. 

If Providence shall open the way, this long-cherished desire 
to place before our people a complete and impartial history of 
our doctrines, as they have been developed by the councils and 
published in the creeds of Christendom, will be gratified. 

For the present we must be content to send these pages out 
on their designed mission, hoping, from commendations given, 
that they may do good. The Author. 

Lake Charles, La. 

(5) 



PREFACE TO THE FIRST EDITION. 



In the preparation of this little volume the author has been 
moved by convictions of duty, and not by any desire to enter 
the literary field. He has found no little difficulty in elimina- 
ting a class of facts which, though in point, were less appropri- 
ate to the purpose in hand than others. If, therefore, those who 
have given time and study to the subjects treated should feel 
that there have been too many such facts omitted, we must ad- 
mit it, and insist that our plan demanded that we pursue the 
course we have taken. 

We have written for the masses — for the plowboys and the 
shopgirls; for the closely engaged tillers of the soil; for the min- 
er and the factory hands, who have neither time nor disposi- 
tion to read such productions as the author has waded through 
(more than one hundred thousand pages) in the production of 
this little treatise. 

Having for a quarter of a century been among the people on 
missions, on rural circuits, and on extensive districts, we have 
observed in every place the need of some such work as we have 
tried to perform. Vv 7 hether or not we have succeeded in meet- 
ing the demand is left for the public to judge ; but not, we trust, 
with that severity which might be meted to those of more ex- 
perience. 

Begging for mercy at the hands of critics, but not such as 
deny the truth, and trusting in God for his blessing upon our 
work, we send it forth with trembling. J. A. Parker. 

Minden, La., March 14, 1884. 

(6) 



INTRODUCTION TO THE FIRST EDITION. 



In the arrangement of these facts, we have, as is elsewhere 
stated, been governed by what long observation has dictated to 
us as a great and deplorable want in our Church. 

The appearance of these facts in this form and at this time 
(centenary year) is merely incidental. We have not attempted 
to write a centenary book. Other and more skillful hands have 
that in charge, and we have contented ourself with the hope 
that we have succeeded in placing before our people, in a cheap 
form, such facts as are necessary to sustain them in asserting 
the doctrines of their Church, and prepare them to properly es- 
timate the arrogant claims of others. 

Our Church has all along opposed the assertion of some other 
" Church folks " that the Christian Church was introduced into 
the world at or about the time of the crucifixion, a declaration 
which does not find one word of proof in the Bible. Some men 
may say that our Saviour or John the Baptist or the apostles 
started the Church, but the Bible nowhere says anything of the 
kind. On the contrary, it plainly teaches that the Church was 
in the world long before the Saviour came (Acts vii. 38) ; and in- 
stead of being started on the day of Pentecost, " about three 
thousand souls " were added on that day to them that believed 
(Acts ii. 41). 

It has also been a doctrine of our Church — not written ex- 
pressly in the twenty-five Articles of Faith, but very clearly set 
forth by our writers, especially those who have written on the 
subject of baptism — that the same sacraments exist in the Church 
now that were in it from the beginning, and without change or 
modification, except and solely in the manner of expressing the 
obligation — e. g. , before Christ came the fact of his coming was 
a matter of promise, and in the future, and the Passover was of 
a nature to signify the faith of the worshipers in that fact of 
promise; but since he came and died, our faith in him is ex- 
pressed not in such way as signifies the future shedding of his 
blood, but in such a way as signifies that his blood Jias been shed 
for us. Hence it is clear that the sacrament of the Passover al- 
luded to Christ just as the " sacrament of the Lord's Supper " al- 
ludes to him ; and the only new thing about it is that change in 

(7) 



8 The Church: What It Is and Whence It Is. 



the manner of expressing the sacrament which he introduced 
just before his death. 

Moreover, the sacrament of baptism is another manner of ex- 
pressing the fact which was expressed by circumcision. In the 
great commission, our Lord established baptism as the universal 
practice (Matt, xxviii. 19); and in the decision of the apos- 
tles (Acts xv.) the obligation to circumcise was discontin- 
ued, at least in so far as Gentiles are concerned. As circum- 
cision expressed the obligation of the circumcised to live with 
God's people and serve him, so when baptism came to take the 
place of circumcision, it expressed the same fact, the obligation 
of the baptized to live with God's people and serve him. Now, 
as children were partakers of that sacrament which expressed 
the obligation they were under to live with God's people and 
serve him, and as there has been no change made by our Lord, 
except in the mere manner of expressing this obligation, our 
Church has all along given the sacrament of baptism to chil- 
dren. If the twelve apostles were not baptized in their child- 
hood, there is no evidence that they were baptized at all. 

All these and other cardinal points in our doctrines have 
been objected to by asserting something else, which something els3 
cannot be proved. 

If we show that God had a Church in the world before Christ 
came, and that that Church had a sacrament for children, then, 
unless it can be shown that the nature of the Church has been 
changed, and unless it be shown that God has repealed the law 
which permitted infants to partake of a sacrament in that 
Church, we must continue the Church as God gave it. 

The object in these pages is to set these and other facts be- 
fore our people in their true historical character. In order to 
do this, we have perused nearly one hundred thousand pages of 
books, besides a vast amount of other literature. In giving the 
names and dates of origin of the various denominations, we 
have not tried to give all, but rather to give such as we most 
frequently find some mention of in our general reading. Yet, 
we are satisfied that a great number have been mentioned of 
which the majority of our readers never heard. In this particu- 
lar we have fears of having overdone onr work. It would have 
been much less work to have made this little book three or four 
times as large as it is; but we have aimed at cheapness com- 
bined with accuracy. How we have succeeded, the reader must 
decide. The Author. 

Minden, La., March, 1884 



CONTENTS. 



Chapter I. page 
Of the Church— What Is It? . 13 

Chapter II. 

Of the Forms of Worship 16 

Chapter III. 

Of the Kise and Progress of the Church 20 

Chapter IV. 

Of the Sources of Information Concerning the Church 23 

Chapter V. 

Of the Church before the Coming of Christ 25 

Chapter VI. 

Of the " Church in the Wilderness " (Acts vii. 38, etc.) 28 

Chapter VII. 

Of the Church beyond the Wilderness 29 

Chapter VIII. 

Of (he Church beyond the Wilderness — Its Doctrines 31 

Chapter IX. 

Tracing the Church through Its Doctrines to the Beginning. 36 
Chapter X. 

Of the History of the World before the Flood 38 

Chapter XI. 

From the Flood to the Vocation of Abraham 41 

Chapter XII. 

From the Vocation of Abraham to the Building of Solo- 
mon's Temple 45 

Chapter XIII. 
From the Vocation of Abraham to the Building of the Sec- 
ond Temple 47 

(9) 



10 The Church: What It Is and Whence It Is. 



Chapter XIV. page 

Application of the Foregoing Facts 48 

Chapter XV. 

The Apostolic Period of the Church 50 

Chapter XVI. 

Changing the Sacraments of the Church 55 

Chapter XVII. 
Of the Oneness of the Church— The Church the Same both 
before and after our Lord Came on the Earth 63 

Chapter XVIII. 
Of the Post-apostolic History of the Church Officiary 66 

Chapter XIX. 
The Support of the Ministry, both before and after the 
Coming of Christ 69 

Chapter XX. 

Of Schisms in the Church before Christ Came. 72 

Chapter XXI. 

Of the First Century after Christ 74 

Chapter XXII. 
Of the Corruption of the Church During the First Century, 
and the Effect of It in After T ears 78 

Chapter XXIII. 
Some Facts Concerning the Church Previous to the Rise of 

Donatism, A.D. 311 81 

Chapter XXIV. 
From the Separation of the Unbelieving Jews from the 
Christians to the Rise of the Donatists, A.D. 311 84 

Chapter XXV. 
From the Separation of the Unbelieving Jews from the 



Christians to the rise of the Donatists, A.D. 311 (Continued) 86 
Chapter XXVI. 
From the Organization of the Donatists to the Organization 
of the Mennonites » 92 



Contents. 11 



Chapter XXVII. PAGE 
From A.D. 500 to the Separation of the Greek from the Ro- 
man Church, A.D. 1053, Including an Account of That 
Division 94 

Chapter XXVIII. 
From A.D. 500 to the Separation of the Greek from the Ro- 
man Church, A.D. 1053, Including an Account of That 
Division (Continued) 97 

Chapter XXIX. 
Of Changes which Took Place in the Church during and be- 
fore the Eleventh Century 99 

Chapter XXX. 
From the Disruption of the Church, by which the Grecian 
Church Was Established, to the Reformation 104 

Chapter XXXI. 
From the Disruption of the Church, by which the Grecian 
Church Was Established, to the Reformation (Continued) 107 

Chapter XXXII. 

Concerning the Reformation, A.D. 1501 to A.D. 1600 110 

Chapter XXXIII. 
Concerning the Reformation, A.D. 1501 to A.D. 1600 (Con- 
tinued) 114 

Chapter XXXIV. 
Of the Reformation, A.D. 1501 to A.D. 1600 (Concluded) ... 119 

Chapter XXXV. 
Concerning some of the Sects in Existence During the Six- 
teenth Century 122 

Chapter XXXVI. 

Concerning the Church of England „ 126 

Chapter XXXVII, 
Of the Wesleyan Movement in the Revival of Religion in 

the Church of England 131 

Chapter XXXVIII. 
Concerning the Moravians and Their Influence on the Wes- 
leyan Movement 133 



12 The Church: What It Is and Whence It Is. 



Chapter XXXIX. PAGE 

Of the Wesleys, and of John in Particular 136 

Chapter XL. 

Concerning the Rapidity with Which the Work of Mr. Wes- 
ley Spread, both in Europe and America 139 

Chapter XLI. 

Concerning Wesley's Visit to the Colonies of America 143 

Chapter XLII. 

From the First American Conference to the Fluvanna Con- 
ference (1779), Including an Allusion to the First Quar- 
terly Conference - 147 

Chapter XLII1. 
From the Fluvanna Conference (1779) to the Baltimore Con- 
ference (1784) .....150 

Chapter XLIV. 
The Organization of the " Methodist Episcopal Church ". . 156 

Chapter XLV. 
From 1784 to 1844— Of the Success of the Church and the 
Causes of Disruption 160 

Chapter XLYI. 

Of the Schisms from 1819 to 1843 166 

Chapter XLVII. 
Of the Organization of the " Methodist Episcopal Church, 

South" 168 

Chapter XLVIII. 
Of the Organization of the " Methodist Episcopal Church, 
South" (Continued) . 171 

Conclusion 176 



THE CHURCH: WHAT IT IS AND WHENCE IT IS. 



CHAPTEK I. 

Of the Church — What Is It? 

1. What is a Church? 

A Church is a "congregation of faithful men in 
which the pure word of God is preached and the sac- 
raments duly administered." 

2. What is meant by " congregation? " 

A congregation is a company or assembly of per- 
sons. 

3. What is meant by "the pure word of God? " 

The doctrines and ordinances of God as revealed in 
the Bible. 

4. What are "sacraments?" 

A sacrament is an institution, the observance of 
which binds us to Christ. 

5. What does " sacrament" mean? 
An obligation, binding anew. 

6. How many sacraments are there? 

Two: Baptism, and the Lord's Supper. 

7. How does baptism bind us anew to Christ? 

It is a public declaration that our hearts are open 
to his grace and will. 

8. How does the Lord's Supper bind us? 

It is a public declaration that we in heart belong to 
the Lord's people, and love them and him. 

9. What kind of a Church have we desciibed? 
A visible Church. 

(13) 



14 The Church: What It Is and Whence It Is. 

10. Into what may we sum up the constituents of a visible 
Church? 

Into four things, viz.: (1) Faith in Jesus; (2) an 
organization; (3) a ministry; and (4) ordinances of 
divine service. 

11. Does the Church have an existence in any form other 
than this visible form? 

Yes; there is an invisible Church. 

12. What constitutes the invisible Church ? 

" Joy and peace in the Holy Ghost," in the hearts 
of men, by which they are united to Christ and to 
one another. 

13. Who, then, belong to the invisible Church? 

All truly converted and regenerated people, wheth- 
er they belong to the visible Church or not. 

14. Where do the visible Church and the invisible Church be- 
long? 

On earth. 

15. Is there a Church in heaven? and if so, what is it called? 
There is; and it is called the " Church triumphant." 

16. What are the visible Church and the invisible Church 
sometimes called? 

The " Church militant." 

17. How, then, may we speak of Christians on earth and 
Christians in heaven? 

As the Church militant and the Church triumphant, 

18. Is the visible Church one and the same everywhere? 
No. There are a great many organizations in the 

visible Church, differing from each other in doctrine 
and polity. 

19. What do you mean by " doctrine." 

Creed; articles of faith; opinions as to what the 
Bible teaches. 

20. What do you mean by " polity? " 



Sacraments and Orders. 



15 



The maimer of doing things in the Church; per- 
taining to the government. 

21. How are these several organizations in the visible Church 
distinguished from each other? 

By the names which they adopted at the time of 
their organization — such as the "Baptist Church," 
the "Presbyterian Church," the "Methodist Episco- 
pal Church, South," etc. 

22. What are the different forms of Church government 
called, and why ? 

Some are said to be Episcopal, because they are 
presided over by bishops; others are said to be Con- 
gregational, because the congregation is the highest 
authority in them ; while some are said to be Presby- 
terial, because the presbyters are at the head of affairs. 

23. What is the difference between a bishop and a presbyter? 
Presbyter, or elder — which is the same — is an order 

in the ministry, but a bishop is one of the elders 
who has been chosen as an officer, Stephen (Acts vi. 
2-5) was a deacon, Peter (1 Pet. v. 1) was an elder, 
and Titus ( Titus i. 5) was a bishop. A presbyter and 
a bishop are one, except as to the official promotion 
of one to the office of bishop. 

24. What does the Bible say about bishops? 

The Bible speaks of a bishop as an officer in the 
Church. " If any man desireth the office of a bishop, 
he desireth a good thing." 

25. Repeat the definition of a Church. 

"A visible Church is a congregation of believers in 
which the pure word of God is preached and the sac- 
raments duly administered." 

26. What number of persons is necessary in a congregation 
or assembly for the worship of God? 

The Bible says: " Where two or three are gathered 



16 The Church: What It Is and Whence It Is. 



together in my name, there am I in the midst." Ter- 
tullian, who lived in the third century, and was the 
first man who opposed the baptism of infants, says: 
" Three are sufficient to constitute a Church, though 
they be laymen." (Quoted by Dr. Ditzler.) 

27. Where is the first mention of the assembling of two or 
three persons for the worship of God? 

In Genesis iv. 3, 4: "It came to pass, that Cain 
brought of the fruit of the ground an offering to the 
Lord. And Abel, he also brought of the firstlings of 
his flock and of the fat thereof. And the Lord had 
respect unto Abel and his offering." 

28. What does that passage teach? 

It teaches that God had " an assembly of worship- 
ers " in the very first years of the world's existence. 



CHAPTER n. 

Of the Forms of Worship. 

29. Was the act of Cain and Abel an act of worship? and if 
so, why was it so ? 

It was an act of worship, because they had assem- 
bled to honor God with their offerings and service. 

30. How do all Christians worship God? 

They assemble for that purpose, and worship him 
with their offerings and service. 

31. Do people now offer "the fruit of the ground," or "the 
firstlings of the flock and the fat thereof," as Cain and Abel did? 

They do not, but offer "their souls and bodies, a 
living sacrifice." 

32. Why not now offer sacrifices as they did before the com- 
ing of our Lord? 



Forms of Worship. 



17 



Because those sacrifices were types of the promised 
Saviour, who is now come to be the sacrifice for sin, 
"offered once for all." St. Paul says: "There shall 
be no more sacrifice for sin." 

33. Why did the people in the first generations of men offer 
" the firstlings of the flock " in sacrifice to the Lord? 

To foreshadow the sacrifice of the "Lamb of God, 
which taketh away the sin of the world," and to man- 
ifest their faith in the promise of God. 

34. What were these sacrifices called? 

They were called " offerings unto the Lord." 

35. How long did this service of offerings last? 
Till the crucifixion of our Lord. 

36. Was salvation in these offerings? 

No. They were types of Christ, who is " our light 
and our salvation." * 

37. What is a type? 

A type is a. thing which represents or foreshadows 
something else. 

38. How did the lamb offered in sacrifice represent our Sav- 
iour? 

By its sufferings } and death, and ascension (in the 
smoke — see Jenks and others), it foreshadowed the 
sufferings, death, and ascension of the Saviour of sin- 
ners. 

*It is impossible to know at what an early period of the world's 
history the idea of salvation through our Lord was fully understood by 
the people. When Jacob was about to die, he cried out: "I have wait- 
ed for t hy salvation, O Lord! " 'Gen. xlix. IS.) This seems as clear and 
as intelligent as the dying exclamation of Simeon: "Lord, now lettest 
thou thy servant depart in peace, according to thy word: for mine eyes 
have seen thy salvation." (Luke ii. 29, 30.) When Ave remember that 
Simeon lived nearly seventeen hundren years after Jacob, we must con- 
clude that in matters of revelation the first generations were not le<^ en- 
lightened than those who saw " the Lamb of God " face to face. We have 
but little written of these early days, probably because the art of writing 
had not been invented. 
2 



18 The Church: What It Is and Whence It Is. 



39. Why could not Cain's offering foreshadow Christ? 
Because, being inanimate, it could neither suffer 

nor die. 

40. Was there any virtue in these types? 

No; the saving virtue was in the promised Mes- 
siah. 

41. Was he present in these types? 

He was by faith, just as he is now present in the 
hearts o£ all true believers. 

42. By or through what means is the merit of Christ now 
available to sinners? 

" By grace, through faith " in him. 

43. Was Abel or any one else ever saved without the blood 
of the Son of God? 

No. " There is none other name under heaven 
given among men,.whereby we must be saved." ( Acts 
iv. 12.) 

44. Was Jesus always present to save those who " believed 
on his name? " 

Tes. Abel, Enoch, Noah, Abraham, and Sarah 
(and all the saved) were saved through the faith 
which " is the substance of things hoped for, the evi- 
dence of things not seen." (Heb. xi. 1.) Moreover, 
our Lord says of himself: "Before Abraham was, I 
am." (John viii. 58.) 

45. In Revelations xiii. 8, our Saviour is spoken of as "a 
Lamb slain from the foundation of the world." What does that 
expression mean? 

It means, when taken in connection with the doc- 
trine of salvation " by faith in his name," that the 
virtue of his blood has been imparted to the believ- 
ers from the beginning. 

46. Was he " manifest in the flesh " from the foundation of 
the world? 



Head of the Church, 



19 



No; but by the faith of the worshiper, he was vir- 
tually present iu the promises and in the types. 

47. When was the Saviour first promised? 

Soon after the fall of Adam, and before any fallen 
soul w T as born. 

48. What do you mean by the fall of Adam? 

The introduction of moral evil into the world — the 
sin of Adam and Eve. 

49. What position does our Saviour hold in the Church of 
God? 

He is the Head of the Church. 

50. Was he always the Head of the Church? 

Yes; he is a "High Priest forever, after the order 
of Melchizedek." 

5 1 . What was the " order " of Melchizedek's high-priesthood ? 
It was without succession or predecession. 

52. How does this comparison represent our Lord's high- 
priesthood? 

As "without beginning of days or end of years." 

53. Of what Church is this great High Priest the Head? 
He is the Head of the Church of God? 

54. Is the Church of God and the Church of Christ all one? 
Yes. Jesus says, "I and my Father are one;" 

and again, "All that the Father hath is mine." 

55. Is Jesus the Head of the Church militant and triumph- 
ant both? 

Yes; he is Head "over all, God blessed forever." 

56. Can a Church prosper if in heart or life its members 
be severed from its great Head? 

It cannot. "As the branch cannot bear fruit of it- 
self, except it abide in the vine, no more can ye, ex- 
cept ye abide in me." (John xv. 4.) 

57. Is there no other head of the Church, no other source 
of vitality of heart and spiritual success? 



20 The Church: What It Is and Whence It Is. 



No. " Without me ye can do nothing." 

58. Is not the bishop, or chief pastor, the head of the Church ? 
No; he is simply its executive officer, and the 

overseer of the brotherhood. 

59. What authority has he in the Church? 

None except that given him by the Bible and con- 
sented to by his brethren. 

60 By what is the Church directed in its life and doctrine? 

By the Bible. Whatever is not written therein, nor 
proved thereby, is not required to be believed as an 
article of faith nor a matter of duty. 

61. Could a Church exist without a head? 

We cannot conceive of any organization existing 
without a head. 

62. Could Abraham, or Moses, or David, or any other man, 
have been the head of the Church? 

No; for it could have had no higher authority than 
its head, and would have been merely an association 
or corporation, and not a Church . 



CHAPTEK III. 

Of the Kise and Progress of the Church. 

63. Is there any written statement concerning the Church 
before the birth of Christ? 

There is. The Old Testament contains a history of 
the Church from the beginning up to that time. 

64. What is the Church sometimes called in the Old Testa- 
ment? 

It is sometimes called "the assembly," and some- 
times " the congregation." 



The Old Testament Church. 



21 



65. What do learned men tell us it is called in the Greek, 
the language in which the New Testament was first written? 

Ecclesia. 

66. What do the scholars say ecclesia means? 

To call out or from. (From Greek: ek, out of or 
from; and Jcaleo, to call.) 

67. When used to speak of the Church, what do they say it 
means in Greek? 

It means those whom God has called out of or from 
the world, to be his people. 

68. Has God ever called the people to forsake the word and 
serve him? 

He has. 

69. Where, in the Bible, do we find the first intimation of 
this fact? 

In Genesis iv. 7: "If thou doest well, shalt thou 
not be accepted? and if thou doest not well, sin lieth 
at the door." 

70. Where do we nex find a very clear intimation of the 
fact that God had, in those early times, a separate and distinct 
people? (Job ii. 1.) 

In Genesis vi., where the " sons of God " are spo- 
ken of as distinguished from all other " men." 

71. God has called all men, and commanded them to forsake 
the world and be his. Why, then, do not all men belong to the 
Church? 

Because they do not obey his call, and separate 
themselves from the wicked. 

72. Who, then, belong to the Church? 

Those who obey the call of God, and forsake the 
world and turn to him. 

73. Did Abel do that? 

Yes; and not only Abel, but all the "sons of God" 
have done the same. 



22 The Church: What It Is and Whence It Is. 



74. What is the difference between those " who are of the 
household of faith " and those who are not ? 

Those who are of the household of faith have " come 
out from among the wicked;" the others have not. 

75. If I speak of a " preacher of righteousness " what do you 
understand me to mean? 

Of course you mean an officer of the Church, a 
minister. 

76. Who was the first "preacher of righteousness" men- 
tioned by name in the Bible? 

Noah. 

77. How long was that before John the Baptist was born? 
Nearly two thousand years. 

78. What is the difference between a preacher and a priest? 
Virtually there is no difference. Some Christians 

still call their ministers priests. 

79. What is a priest? 

A priest is a person who is appointed to minister 
in holy things. 

80. Are not preachers or ministers appointed to minister in 
holy things? 

They are just as much so as the priests of old. 

81. When was this office in the Church first established? 
It is not known, but . there was such an office as 

priest in the days of Abraham. (Heb. vii. 2.) 

82. What does Paul say about ordaining priests? (See Heb. 
v. 1.) 

He says they are " ordained for men in things per- 
taining to God." 

83. Are not preachers " ordained for men in things pertain- 
ing to God?" 

Yes; St. Paul was "ordained a preacher to the 
Gentiles." (1 Tim. ii. 7.)] 



The Church in the Wilderness. 23 



84. How long after Melchizedek before the priesthood under 
Moses was instituted? 

About four hundred and twenty years. 

85. What was the duty of those priests who were ordained 
soon after the Israelites left Egypt? 

It was their duty to minister in holy things. 

86. How did they perform their duty? 

By assembling the people and worshiping God ac- 
cording to his word. 

87. How do the people worship God now? 

By meeting together and offering prayer and praise 
as his word directs. 



CHAPTEE IV. 

Of the Sources op Information Concerning the Church. 

88. How do we know there is a Church in the world to-day? 
We know it because we see faithful men meeting 

to worship God according to the requirements of his 
word. 

89. How far back can we follow this evidence of the exist- 
ence of the Church? 

To the worship of the Israelites in the wilderness, 
to Noah after the flood, and indeed to acts of reli- 
gious worship before the flood. 

90. Beyond the period of our personal recollection, how are 
we to ascertain anything about the Church? 

By consulting historians. 

91. Mention some of the most reliable sources of informa- 
tion concerning the Church? 

The Bible, Mosheim's " History of the Church," 
Neander's " Planting and Training of the Christian 
Church," besides a great number of others. 



24 The Church: What It Is and Whence It Is. 



92. Mention some of the early Christians whose writings af- 
ford valuable information concerning the Church. 

Polycarp, Irengeus, Chrysostom, Origen, Athana- 
sius, etc. 

93. What are these last-named writers sometimes called? 
They are sometimes designated as the fathers. 

94. Were these fathers inspired? 

By no means; but having lived many hundreds of 
years nearer the remote times about which they write, 
their opportunities to know the facts were better than 
those who came after them. 

95. What is the best authority in matters of Church history 
and doctrine? 

The Bible. 

96. If the Bible does not give us the time and place of the 
institution of the Church, how are we to know how long the 
Church has been in the world? 

By following the allusions to its doctrines and in- 
stitutions. 

97. Does the Bible tell us that the apostles, or John the 
Baptist, or our Saviour instituted the Church, creating a minis- 
try and formulating doctrines and a form of government for it? 

It does not. 

98. How, then, are we to know there was a Church on 
earth while the apostles lived? 

From the fact that on the day of Pentecost three 
thousand members were " added unto them." 

99. Was not that the time at which the Church was first in- 
stituted on earth? 

No; for if it had not existed before that, none could 
have been added to it. 

100. Can people be " added to a Church " before it is organ- 
ized? 

No. There must be an organization previously ex- 
isting. 



The Church in the Wilderness. 



25 



CHAPTEK V. 

Of the Church before the Coming op Christ. 

101. What evidence have we that God had a Church on 
earth before the day of Pentecost? 

The fact that he had a people before that day who 
were organized for his service, with institutions of 
his own appointing. 

102. We have seen that four things are necessary to consti- 
tute a Church — viz., faith in Christ, an organization, a minis- 
try, and " ordinances of divine service." Do we find all these 
before the birth of our Lord? 

We do. Abraham believed God's promises of a Sav- 
iour, Job had faith in the Redeemer (Job xix. 25), 
and Noah was a "perfect man" and "a preacher of 
righteousness." 

103. Is there any "righteousness" for man without Jesus 
Christ? 

No. He is "the Lord our righteousness." 

104. Where do we find an unmistakable organization for 
the worship and service of God? 

In Exodus xxviii. 

105. What does the Bible call this organization ? (See Acts 
vii. 38.) 

It calls it " the church." 

106. Where does it say it was then located? 
"In the wilderness." 

107. Did it have a ministry? 

Yes. Aaron, Nadab, Abihu, Eleazar, and Ithamar 
were its ministers. (Ex. xxviii. 1.) 

108. Did the Church in the wilderness have "ordinances?" 
In Hebrews ix. 1 St. Paul says it had " ordinances of 

divine service, and a worldly sanctuary." 

109. What is a " sanctuary? " 



26 The Church: What It Is and Whence It Is. 



It is a place where God is publicly worshiped. 
Church houses are called sanctuaries. 

110. Is there any evidence that there was any other Church 
besides the " Church in the wilderness " ever organized by God 
or men ? 

None whatever. 

111. Did our Lord at any time create a Church, or give or- 
ders for it to be done? and if so, where is the fact recorded? 

There is nothing of the kind in the Bible. 

112. Did our Lord ever recognize any other Church than 
that in which he was born? 

He did not. 

113. Did he recognize what is commonly called the Jewish 
Church? 

Yes. In Luke iv. 16 it is said it was his custom to 
go into the syagogues on the Sabbath day. 

114. What is said about his connection with the Church dur- 
ing his ministry on earth? 

In John xviii. 20 he says : " I ever taught in the 
synagogue, and in the temple, whither the Jews al- 
ways resort." 



CHAPTER VI. 

Op the " Church in the Wilderness." (Acts vii. 38, etc.) 

115. How far back can we trace the Church of Christ by 
positive scriptural assertion? 

About one thousand five hundred years before John 
the Baptist was born. 

116. How do you compute time to prove that God had a 
Church so long before the birth of John? 

In Acts vii. 38 it is said there was a Church in ex- 
istence during the journey from Egypt to the prom- 



The Church in the Wilderness. 27 



ised land. The Israelites went out of Egypt about 
the year of the world two thousand five hundred and 
fourteen, and John the Baptist was born about A.M. 
three thousand nine hundred and ninety-nine. Tak- 
ing the former from the latter date, the exact differ- 
ence is one thousand four hundred and ninety-two 
years. 

117. What became of that Church which existed one thou- 
sand four hundred and ninety-two vears before John the Bap- 
tist was born? 

It was carried into the promised land. 

118. What did the members of the Church do? 

They " desired to find a tabernacle for the God of 
Jacob." 

119. Who built a house, or tabernacle, for the Lord? 
Solomon. 

120. What was the house built by Solomon called? 
The "temple/' 

121. Was it built for civil and political uses, as courthouses 
and Statehouses are, or for purely religious uses? 

Matthew xxi. 12, 13 says that Jesus drove the traders 
out of it, and said: "My house shall be called the 
house of prayer; but ye have made it a den of 
thieves?" 

122. What kind of service was held in " the house of prayer " 
at Jerusalem? 

" The pure word of God was preached [read and 
expounded], and the sacraments duly administered." 

123. What were the sacraments of the Church in that day? 
Circumcision and the Passover. 

124. Did our Lord partake of these sacraments? 

Yes. He was circumcised in the temple, and par- 
took of the Passover, as God had ordained. 



28 The Church: What It Is and Whence It Is. 



125. Why were not baptism and the Lord's Sapper then rec- 
ognized as sacraments in the Church ? 

Circumcision was necessary because God had said 
" without shedding of blood there is no remission of 
sins; " and blood could not be shed in baptism. The 
Lord's Supper could not have been, because the 
bread and wine used in it represented the broken body 
and shed blood of our crucified Redeemer. 

126. Was the consecration of Aaron and his sons to the min- 
istry of the Church in the wilderness the beginning of that 
Church? 

No. It was only a more permanent and formal ar- 
rangement of the temporal affairs pertaining to it. 

127. Were the same rites and ceremonies, the same officers 
and duties, in existence prior to that time? 

Yes. There are some evidences of the original 
Church among the Israelites while in Egypt. 

128. Mention some of these facts which indicated it. 

(1) The Israelites based their desire to leave Egypt 
on their duty to serve God — Exodus v. 17, vii. 8-27. 
See Exodus v. 1. (2) They had officers — Exodus v. 
18; (3) among whom were elders. See Exodus iii. 
16. 

129. Did the Israelites have any civil government of their 
own while in Egypt? 

They did not, for they were subject to the edicts 
of Pharaoh. 

180. Did they have ordinances of divine services while in 
Egypt?. 

They had such as were appointed by God, and were 
acceptable to him. 

131. "Were these Israelites believers? 
They were; and were also God's people. 

132. Had they the four constituent elements of the Church? 



A Church in Eden. 



29 



They had; because (1) they were "faithful men;" 
and (2 ) they were organized; (3) they had a ministry, 
elders; and (4) they had the ordinances appointed 
by God. 

133. Do we find these conditions for the existence of the 
Church prior to the going into Egypt? 

Yes. Nearly four hundred years before this God 
had a people who served him according to his will, 
and in the use of his ordinances. 



CHAP TEE VII. 

Of the Church beyond the Wilderness. 

134. For what purpose did Cain and Abel assemble at the 
altar of God? (Gen. iv. 3, 4.) 

To offer sacrifices to the Lord. 

135. Were their offerings acceptable to the Lord? 
Abel's was, but Cain's was not. 

136. How do you suppose Abel knew how to offer an accept- 
able sacrifice? 

He could not have known unless God had revealed 
it to him. 

137. How did God communicate with the people in Abel's 
time, and previous to it? (See Gen. iii.) 

By conversing with them as man would with man. 

138. Do you suppose we have in these conversations a his- 
tory of all God said to the people? 

I suppose not; for God planned a moral law, gave 
promise of a Saviour, caused the naming of all ani- 
mals, etc., made clothing for Adam and Eve, and 
provided a method for divine service, and did many 
other things of which we have no record except the 
facts. 



30 The Church: What It Is and Whence It Is. 



139. How much time elapsed from the birth of Cain to the 
flood? 

Most likely about one thousand six hundred and 
fifty-four years; some say one thousand six hundred 
and fifty-six. 

140. How much space in the Bible is devoted to this vast 
period of time ? 

Five short chapters, equal in space to about six 
pages in a common school history. 

141. Is it possible to crowd the details of history through so 
long a period into such small space ? 

The simplest forms of worship could not be written 
in so small a space. 

142. How long was it from the flood to the calling of Abra- 
ham? 

About four hundred and twenty-seven years. 

143. What amount of space is taken up with the history of 
that period? 

Twelve chapters; in all, from the creation to the 
call of Abraham, seventeen chapters, covering a pe- 
riod of over two thousand years. 

144. "What are some of the facts contained in the brief his- 
tory of the first two thousand years of the world? 

God had a people called by his name — "sons of 
God." (Gen. vi. 2; Job ii. 1.) They worshiped 
him according to his will. (Gen. xiii. 3, 4.) They 
had a ministry, a priesthood. (Gen. xiv. 18. ) They 
believed in the promised Redeemer. (Gen. iii. 15.) 

145. What more can be said of the people at this time? 
Nothing. God has a people, " sons of God (1 John 

iii. 11); they have ministers (Kom. i. 1); and they 
believe in a Eedeemer (John i. 29). 

146. Where did the people worship during the first two 

thousand years of the world's history? 



A Church in Eden. 



31 



In the open air. 

147. Where do we find the first mention of a tabernacle, or 
other house of worship? 

After the Israelites left Egypt. 

148. What kind of a house did they use then? 
A movable tent. 

149. When was the tabernacle displaced? 
When the temple was built. 

150. Was the temple standing when Christ came? 

No. It had been destroyed, and the second temple 
was standing when our Lord came upon the earth. 

151. Did the service in the second temple differ from the 
service in the first? 

It did not. The service was the same in each. 

152. Was the service held in the tabernacle of the same 
character as that held in the first temple? 

Precisely. Its character was purely spiritual, and 
its design was the glory of God and the salvation of 
souls. 

153. Did the service rendered by Abraham (Gen. xiii. 3, 4), 
or by Noah (Gen. viii. 20, 21), or by Abel (Gen. iv. 4), differ in 
character or design from that held by the apostles (Acts ii. 42)? 

It did not. There has been a gradual accretion of 
forms and ceremonies, but the general character and 
designs of divine worship are now and always have 
have been the same, no matter what the forms and 
ceremonies may have been. 



CHAPTEE VIII. 

Of the Church beyond the Wilderness — Its Doctrines. 

154. Is there any well-defined form of government pre- 
scribed in the Bible for the Church? 



32 The Church : What It Is and Whence It Is. 



None except in so far as Christ is to be the Head 
of the Church. 

15 5 . Is there any number and name of officers required in 
order to maintain a Church organization? 

No. The officers seem to have varied according to 
circumstances. (1 Cor. xii. 28.) 

156. Is there any particular method required in singing, 
preaching, praying, etc.? 

Only it must be done in a devout, spiritual way. 

157. Is there any fixed and unchangeable form of doctrines 
given in the Bible ? 

Yes. The doctrines of the Bible are an expression 
of the fixed principles of eternal truth. 

158. Can these doctrines be changed and the truth of God 
maintained? 

No. These divine truths emanate from him, and 
like him are eternal. 

159. Do these truths affect the doctrines of men? 

They do; for if the truth that salvation is through 
faith in Jesus Christ was not known, men could not 
be saved. 

160. Could men be saved if they did not know that God re- 
quired purity of heart, and also what things defile the heart ? 

No; for if men knew not that purity of heart was 
necessary, they would not strive against their corrupt 
natures to be pure; and if they knew not what things 
defile the heart, they would not know from what 
things to turn away. 

161. Does the Bible teach that God ever gave more than one 
plan of salvation, or that men, as moral beings, were ever differ- 
ent from what we now see them to be? 

It does not; but on the contrary, it is declared, 
with reference to Adam's race, that God " fashioneth 
all their hearts alike." 



A Church in Eden. 



33 



162. Speaking with reference to the divine nature and hu- 
man necessity, could there ever have been a time when man 
did not know everything necessary to salvation ? 

No (1 Tim. ii. 4); for God will have all men to be 
saved. 

163. Is there anything said in the history of the first two 
thousand years of the world from which you can make out a 
way to be saved? 

No. We read: " If thou doest not well, sin lieth at 
the door." There is no explanation as to what sin is. 

164. Do we read of any good men? 

Yes. " Enoch walked with God," " Noah was a 
just man and perfect in his generations," and "God 
had respect mi to Abel and his offering." 

165. What convictions do the foregoing facts force upon our 
minds? 

That the first inhabitants of the earth knew a great 
deal more about the Church and its means of grace 
than has been transmitted to us in the brief history 
we have. 

166. Were not these people who lived before Christ was 
crucified saved by the law. 

No. The Scriptures say: "The law is our school- 
master to bring us to Christ." 

167. But did they not obtain salvation by doing what the 
law demanded? 

No, for St. Paul (Kom. iii. 20) says: " By the deeds 
of the law there shall no flesh be justified in his sight." 

168. How, then, were they saved? 

They were saved by the blood of Christ as fore- 
shadowed in the bloody sacrifices and ceremonies of 
the Church in the first ages of the world. 

169. When our Saviour came, did he not establish a new 
code of doctrines and ceremonies? 

No. There is not a custom nor a doctrine recog- 
3 



34 The Church: What It Is and Whence It Is. 



nized by our Lord which was not practiced or taught 
loug before the incarnation. 

170. What does the Old Testament teach concerning the 
being of God? 

" The Lord our God is one Lord." 

171. What does the Old Testament teach in regard to the 
Trinity? 

Genesis i. 26: "And God said, Let us make man in 
our image, after our likeness." 

172. What does it teach in regard to the unity, the oneness, 
of God? 

Deuteronomy iv. 35: "The Lord he is God; there 
is none else beside him." 

173. What does the Old Testament teach in regard to the 
Holy Spirit, and its influence upon the hearts of men? 

Genesis vi. 3: "Mij Spirit shall not always strive with 

many 

174. What is said in the Old Testament in regard to the nat- 
ural corruption of man's moral nature? 

Job xxv. 4: "How then can man be justified with 
God? or how can he be clean that is born of a 
woman?" 

175. Does the Old Testament teach salvation through the 
sufferings and death of our Lord? 

Isaiah liii. 5 : " With his stripes we are healed." 

176. Does the Old Testament teach that man is a moral being:? 
Yes. Deuteronomy xxx. 19 shows the ability to 

choose, and the evil consequences of not choosing. 

177. What is taught in the Old Testament about repentance? 
That repentance was necessary to obtain blessings 

from the Lord. fEzek. xiv. 6, xviii. 30. ) 

178. Is the doctrine of faith taught in the Old Testament? 
It is. As in the case of Abraham, it is the condi- 
tion of acceptance with God. 



Old 'Testament Doctrines. 



35 



179. What was the expression of Job's faith? 
"I know that my Eedeemer liveth." 

180. Does the Old Testament teach the doctrine of the for- 
giveness of sins? 

In the strongest terms possible. (See Ex. xxxiv. 

6, 7.) 

181. Is the doctrine of regeneration taught in the Old Testa- 
ment? 

Yes " Wash me thoroughly from mine iniquity, and 
cleanse me from my sin." (Ps. li. 2.) "Create in 
me a clean heart, O God; and renew a right spirit 
within me." (Ps. li. 10.) 

182. Is the possibility of falling away from righteousness 
taught in the Old Testament? 

Most clearly. ( See Ezek. xviii. 24, etc. ) 

183. How is the doctrine of the resurrection of the dead 
taught in the Old Testament? 

Very positively and clearly. " Thy dead men shall 
live." (Isa. xxvi. 19; Job xix. 26.) 

184. Is the idea of a general judgment set forth in the Old 
Testament? 

Yes. In Ecclesiastes vi. 9, xii. 14 it is strongly 
stated, as it is everywhere in the Bible. 

185. Is the future punishment of the wicked taught in the 
Old Testament? 

It is. In Psalm ix. 17: "The wicked shall be 
turned into hell, and all the nations that forget 
God." 

186. Does the Old Testament teach the future happiness of 
the good? 

Yes. Everlasting life is promised in Daniel xii. 12. 
Psalm xvi. 11 says: "At thy right hand there are 
pleasures for evermore." 

187. What eighteen cardinal doctrines of the New Testament 
do we here find in the Old Testament? 



36 The Church; What It Is and Whence It Is. 



The being of God; the Trinity; the unity of God; 
the personality and influence of the Holy Ghost; the 
fall and depravity of man; moral agency; repentance; 
faith; forgiveness of sins; regeneration; sanctifica- 
tion; apostasy; the resurrection; the general judg- 
ment; future punishment; and future happiness. 

188. Are these speculative or cardinal doctrines? 

They are cardinal; because upon them the integri- 
ty of the Church depends. 

189. When were these doctrines first taught? 

There are traces of them from the very beginning. 

190. Can you tell when either of them was first given to the 
world ? 

I cannot; for there are evidences of the knowledge 
of some of them before we find any mention of them. 



CHAPTEE IX. 

Tracing the Church through Its Doctrines to the 
Beginning. 

191. Here are a company of men claiming to be a Church. 
How are we to know whether or not they are such? 

By their doctrines and life. 

192. If in doctrine and deportment we find they come up to 
the Bible standard, can we justly make further demands? 

We might ask when they began to be a Church. 

193. But if, through all the history of the world we find this 
perfect conformity to the Bible standard, what further can we 
say? 

If they are a Church now, they were always such. 

194. Here are a company of people called Methodists who 
claim to be a Church. They preach the word of God; they ad- 



How Churches Were Named. 



37 



minister its sacraments; they live according to its precepts, and in 
obedience to its commands. Do they constitute a Church? 

By our Saviour's rule they do. "By their fruits 
ye shall know them." " Whosoever shall do the will 
of my Father, the same is my brother, and sister, and 
mother." 

195. Suppose we show that these people have changed their 
name— that they were once called the " Church of England? " 

That does not change the matter at all. The 
Church is a thing of principle and not of name. 

198. If we apply these reasonings to the Christian Church 
what will be the result? 

We will find it holding to doctrines and precepts 
just as these doctrines and precepts were held by the 
Jews, and, before that name was given, by a people 
called Israelites. 

197. If these doctrines and precepts constitute a Church 
among people called Christians, would they not constitute a 
Church called by any other name? 

Certainly. There was the Church of the Laodi- 
cean s (Be v. iii. 14), which was also the Church of 
God. 

198. How do Churches often take their names? 

From the people and countries in which they have 
been planted. 

199. What is the Church of God among the Jews called? 
The Jewish Church. 

200. What is the Church in Greece called? 
The Greek Church. 

201. Did the Greeks ever make a Church? 

No. It was once called the Apostolic Church. 

202. Did the apostles ever make a Church? 

No. The Church in which they labored was once 
called " the church in the wilderness." (Acts vii. 38.) 



38 The Church: What It Is and Whence It Is. 



203. Was any Church made in the wilderness? 

No, but the Church received a new impetus there, 
and threw more organic life into doctrines and pur- 
poses which had existed from the beginning. 



CHAPTER X. 

Of the History of the Would before the Flood. 

204. How many years did man live and worship God on the 
earth before the flood? 

It is not definitely known, but is supposed to have 
been about sixteen hundred and fifty-six years. 

205. What proportion of the Bible is devoted to that period? 
A little less than one one hundred and sixtieth 

(ih) P art of it- 

206. Is it likely, therefore, that we know more than one one 
hundred and sixtieth (y^) part of the facts and occurrences of 
that period? 

It is not. To give a faithful history of an average 
Sunday school for one year would require more space 
than that. 

207. Were the people of that period intelligent, and capable 
of understanding the nature of moral law ? 

We suppose so, for God placed the first man under 
moral law — required obedience of him — and others 
after him lived righteously before God. 

208. Can man be obedient if there are no laws or precepts 
— nothing — for him to obey ? 

No. Obedience necessarily implies law. 

209. The history mentions the fact that the man was driven, 
after the fall, from the garden, and doomed to toil and suffering. 
Does it tell of any moral law being given to him? 

It does: "Of every tree of the garden thou mayest 



Historic Brevity. 



39 



freely eat; but of the tree of the knowledge of 
good and evil, thou shalt not eat of it; for in the 
day that thou eatest thereof thou shalt surely die." 
(Gen. ii. 16, 17.) 

210. Are we to infer from this fact that, after the fall, God 
released man from all moral obligation? 

By no means; for we know that Noah felt the force 
of moral obligation and warned his people, preaching 
righteousness to them. 

211. What, then, must be our conclusion? 

That a great deal more was known about the divine 
worship and character than has been handed down 
to us. 

212. Why is it that, as we come down in the history of the 
world as given in the Bible, the history is more full and satis- 
factory ? 

Partly because the number of writers has been 
more numerous in every succeeding age, and partly 
because the chances of preserving manuscripts are 
constantly improving; but principally because the 
facilities for recording historic facts have been so 
much better in every succeeding age than in the age 
preceding it. 

213. Was the art of writing or printing known before the 
flood? 

No. The only method for preserving historic in- 
formation was traditional. The father related the 
facts to his son, and he to his son, and so on through 
generations. 

214. Under these conditions could we expect a fuller histor- 
ical account of the Church ? 

I think not. 

215. Is it reasonable to suppose God would govern a people 
otherwise than intelligently ? 



40 The Church: What It Is and Whence It Is. 



It is not. "He doeth all things well," and "his 
counsels are wise." 

216. With no other history than that contained in the first 
six chapters of Genesis, could we understand any plan of salva- 
tion, or any mode of worship as of divine origin? 

It would be impossible to do so. 

217. Could the people have been saved without apian of sal- 
vation revealed to them ? 

They could not. 

218. Was it God's purpose to make the plan of salvation in- 
telligible? 

Yes, so plain "that the wayfaring man, though a 
fool, need not err therein." 

219. Did the antediluvians need the means of grace? 
Yes, for they had all fallen in sin, and were under 

the curse of the law. 

220. What means of grace were provided? 
Our Lord and Saviour, Jesus Christ. 

221. Why do you think so? 

Because " there is none other name under heaven 
given among men, whereby we must be saved." 
(Acts iv. 12.) 

222. Has there ever been a Christ without a Church ? 
No, for his "kingdom is an everlasting kingdom, 

and his dominion endureth forever" (Ps. cxlv. 13.) 

223. Is there anything said in the first six chapters of Gene- 
sis about the influence of the Holy Ghost on the hearts of men? 

No, but we know there was such a thing, because 
God said: "My Spirit shall not always strive with 
man." (Gen. vi 3.) 

224. Is there anything said about repentance ? 

Not a word, but we know that Cain knew something 
about it, for after the murder of Abel, Cain prayed and 



Historic Brevity. 



41 



" said unto the Lord, My punishment is greater than 
I can bear." (Gen. iv. 13.) 

225. What evidence have we that Cain knew something 
about the doctrine of the "forgiveness of sins?" 

His language implies it (see margin, Gen. iv. 13): 
"Mine iniquity is greater than that it may be for- 
given" 

226. Are these (the influence of the Holy Ghost, repentance, 
and forgiveness of sins) doctrines of the Church? 

They are, and always have been. 

227. Was the doctrine of faith known to the people before 
the flood? 

Yes. The whole of Noah's conduct in warning the 
people and preparing the ark was the result of faith. 
He believed God would do what he said, and he trust- 
ed his promise to save him in the ark. 

228. Are these the means by which God in Christ is saving 
the world through the Church ? 

Yes, and where these are operating the true ele- 
ments of the Church are at work. 



CHAPTEE XL 

From the Flood to the Vocation of Abraham. 

229. How long was it from the flood to the calling of Abra- 
ham ? 

It was about four hundred and twenty-seven years. 

230. There are eleven chapters of Genesis (excluding the 
sixth, which relates to the beginning of the flood) which treat 
of this period. How many of them were taken up with an ac- 
count of the deluge? 

Three, leaving us eight chapters to give us an his- 



42 The Church: What It Is and Whence It Is. 



torical account of four hundred and twenty-seven 
years. 

231. What are the principal facts recorded in these eight 
chapters? 

The peopling of the earth after the flood, the con- 
fusion of tongues, Abraham's sojourn in Egypt, his 
return to Palestine, his war with the Kings of Sodom 
and Gomorrah, his conference with Melchizedek, the 
birth of Ishmael, and the promise of Isaac. 

232. In all this record is anything said about the Church ? 
Nothing directly. An altar and a priesthood are 

mentioned. 

233. What kind of an altar is mentioned ? 
One raised for religious service. 

234. What kind of a priest is mentioned? 
A "priest of the Most High God." 

235. What is said of this altar in Genesis xiii. 3, 4 ? 
It was where Abraham had formerly lived. 

236. What did Abraham do when he reached the altar? 
" He called upon the name of the Lord." 

237. What do these facts tend to show us ? 

That there was a regular system of divine service, 
with all the rites usual in divine worship. 

238. What were the ordinary uses of an altar? 
Sacrifices were offered upon it, and all devotional 

exercises were performed at it. 

239. What were the duties of a priest? 

To perform religious rites for the people, and at- 
tend to the officers of the Church. 

240. Was the office of a priest a civil office, or one pertaining 
to divine service? 

Melchizedek was both a civil officer and a priest 
(Gen. xiv. 18.) 



The Tithe System. 



43 



241. What did the priest do to Abraham ? 
" He blessed him." 

242. What did Abraham (or Abram, as he was then called) 
do? 

He gave tithes to the priest. 

243. "Was giving tithes a custom in the Church? 

Yes. In Hebrews vii. 5 Paul says: " The priest- 
hood have a commandment to take tithes of the peo- 
ple, ... of their brethren." 

244. To what " priesthood " does he allude ? 

The priests of " the Church in the wilderness," of 
which Levi was one. (Heb. vii. 9.) 

245. As the history becomes more elaborate, what difference 
do we find in the number and nature of historical facts? 

The history- enters more into details — states more 
of the methods and conditions of the times. 

246. Was there any mention of a priest in the first one thou- 
sand six hundred and fifty-six years of the world's history ? 

There was not. But many facts are stated show- 
ing that the people had extended knowledge of reli- 
gious duty and privileges. 

247. Does it appear from the record that the priest whom 
Abraham met was the first one in the world ? 

It does not: but on the contrary, the fact is alluded 
to as a common occurrence. 

348. Were the religious customs recorded in the history of 
the world from the flood to the calling of Abraham the same as 
those alluded to in the former period ? 

Precisely the same, as far as the account of them 
qualifies us to judge. 

249. Were the doctrines of the two periods the same ? 
Necessarily so, as the truth cannot change. 

250. Is this fact stated in so many words? 



44 The Church : What It Is and Whence It Is. 



It is not, bat it results from the uncliangeableness 
of the Divine Mind. 

251. If, then, we find that God has plans and purposes by 
which and according to which he is working his sovereign will, 
how must we accept them ? 

We must accept them as his eternal plans and pur- 
poses. 

252. God is served and glorified through the ministry of his 
Church to-day, and was in the days of the apostles, and in the 
days of Abraham. How was he served and glorified before 
Abraham's day? 

Clearly in the same way, for Jesus says: "Before 
Abraham was, I am." 

253. Who acted as priest for Noah immediately after the 
flood? 

He performed the office of the priesthood to his 
family himself. 

254. What was the very first thing Noah did after the subsi- 
dence of the water? 

He built an altar and offered sacrifices to the Lord. 
(Gen. viii. 20.) 

255. Was that service acceptable to the Lord? 
It was. ( Gen. viii. 21. ) 

256. Did Noah perform this service as something new or un- 
usual? 

He did not. It seems to be in keeping with the 
custom before the flood. 

257. Did Noah speak of the doctrine of divine providence 
(Gen. ix. 27) as something new? 

No. In speaking to his son he made no explana- 
tion, nor did his son ask any. Each acted as if per- 
fectly conversant with that sublime doctrine. 



From Abel to Abraham. 



45 



CHAPTEB XII. 

From the Vocation of Abraham to the Building op 
Solomon's Temple. 

258. How long after the calling of Abraham before Solomon's 
temple was built ? 

Eight hundred and sixty years. 

259. What was the condition of tne people during this pe- 
riod? 

Very much the same as during the preceding pe- 
riods, only the history is still more full and complete. 

260. Are the doctrines of the Church more fully taught? 
In proportion to the amount of space given to the 

events of this period there is really less of the doc- 
trines of the Church taught. 

261. Was Abraham wiser in the things of God than Noah or 
Abel? 

There is no evidence of that fact. Abel and Enoch 
and Noah knew enough about Christ our Saviour to 
be saved through his blood. 

262. Is anything more said in the history of this period about 
the faith and piety of Abraham than was said in the history of 
the preceding periods about the faith and piety of others 
named? 

There is not. Each is represented by the history 
of his time as having served God acceptably, and as 
receiving the reward of faith. 

263. Are places mentioned in the Bible history of this period 
as places set apart for the worship of God as something new or 
unheard of? 

No. As Abel had his altar at which God "had le- 
spect unto Abel and his offerings" (Gen. iv. 4), so 
Noah had his altar (Gen. viii. 20, 21) from which 
" the Lord smelled a sweet savor," and Abraham his 
(Gen. xiii. 4) where "Abram called on the name of 



46 The Church: What It Is and Whence It Is. 



the Lord," and Jacob his (Gen. xxxv. 3), so the peo- 
ple of this day had theirs. 

264. What is there peculiar to the history of this period ? 
The introduction of circumcision as a sign of citi- 
zenship in God's kingdom. 

265. Of what agreement was that the seal? 

It was the seal or sign of the covenant between God 
and Abraham. 

266. What is the substance of that agreement ? 

To bestow great honor, prosperity, and renown upon 
Abraham and his posterity. 

267. To what did the promise relate ? 

St. Paul, in Galatians iii. 16, says it related to 
Christ: "And to thy seed, which is Christ." 

268. Is that the first promise of a Saviour ? 

No. More than two thousand years before that 
God promised a Saviour to Adam and Eve. (Gen. 
iii. 15 — the "seed" promised to Abraham.) 

269. In what light, then, do you regard this covenant with 
Abraham ? 

As a renewal of the promise to Adam which had 
been corrupted after the flood. 

270. Was circumcision a national institution? 

It was not so considered by Jacob's sons. (Gen. 
xxxiv. 14) 

271. Did circumcision subject a person to the authority of 
the Jews, and confer the privileges of citizenship, as Jews ? 

It did not. (Gen. xxxiv. 25, 26.) 

272. In what light, then, must we regard the rite of circum- 
cision ? 

As pertaining to the Church, and not to the nation. 

273. Was this rite practiced by the Church in the wilderness ? 
It was. 



The First Church Building. 



47 



CHAPTEE XIII. 

From the Vocation of Abraham to the Building of the 
Second Temple. 

274. What other fact may we note as peculiar to the history 
of this period ? 

The erection of tents, or houses, for the purpose of 
public worship. (Ex. xxv. 9. ) 

275. Did the Lord bless and honor these places of worship ? 
"The glory of the Lord filled the tabernacle." 

(Ex. xl. 34.) 

276. What changes, if any, took place in the religious serv- 
ices of the people when their place of worship was removed 
from the tabernacle to the temple ? 

The services were conducted in the temple, just as 
they had been in the tabernacle. 

277. What class of officers officiated in the temple ? 

The same that had been recognized by the Church 
for hundreds of years. 

278. When our Lord came, did he officiate in the temple ? 
He did. 

279. Were there houses of worship built before the temple of 
Solomon? 

That seems to have been the first substantial struc- 
ture worthy of the name. 

280. What are our church houses sometimes called? 
God's house, or the house of the Lord. 

281. What is the meaning of "the house of the Lord? " 

It is the building in which the Church of God wor- 
ships him. 

282. Does history inform us of any such buildings in any 
country where there is no Church? 

It does not, except some heathen temples dedicated 
to some carnal thing, called god. 



48 The Church: What It Is and Whence It Is. 



283. Do you know of any " house of God " spoken of in the 
Bible as the meeting place of the faithful? 

Before the children of Israel went to war against 
Benjamin, they all went "up to the house of the 
Lord" to pray for guidance. 

284. After the defeat in the first engagement, what did they 
do! 

They " went up to the house of the Lord and wept," 
and prayed for future guidance. 

285. Who was Azariah? 

" The ruler of the house of God." (2 Chron. xxxi. 
13.) 

286. Who were the sons of Eleazar? 

" They were governors of the house of God." 

287. By whom are the houses of the Lord built? and who 
govern them ? 

God's people, his servants and ministers. 

288. Did the servants of God meet as a Church in the " tab- 
ernacle in the wilderness," and then and there worship God 
according to his commands ? 

They did. (Lev. viii. 1, et al) 

289. How is God worshiped in the Church now? 
Precisely as he was worshiped in the Church in the 

wilderness. His servants meet at his house, and wor- 
ship him according to his commands. 



CHAPTEE XIV. 

Application op the Fokegoing Facts. 

290. What do the foregoing facts go to prove? 
That God has always had a people, a Church. 

291. Why do they go to prove that? 



Various Forms of Government. 



49 



Because they show that he has always been wor- 
shiped by the good people according to his will. 

292. How do these facts show this? 

They show that he has always had (1) a people, (2) 
a ministry, (3) "ordinances of divine service." 

293. Do these three things necessarily appertain to a Church ? 

Yes. God's people, with his ordinances and a min- 
istry of his appointing, worshiping him according to 
his will, always constitute a Church. 

294. What was the first method of ministering in the Church 
called? 

Patriarchal. 

295. Why is it called the patriarchal age of the Church? 
Because it was an age in which the father of the 

family performed all the religious services for his 
household. 

298. To what period of the world's history did the patriar- 
chal age extend? 

To the time of the exodus from Egypt. 

297. What was the second period called? 
The Levitical age. 

298. Why was this period called the Levitical age of the 
Church? 

Because the priests, sons of Levi, performed the 
rites of the Church for all the people. 

299. What else is the Church under the priesthood sometimes 
called? 

The Jewish Church. 

300. What was the Church called in the third period of its 
history? 

The Christian Church. 

301. Why was it called a Christian Church? 

Because some of the common people of Antioch 
4 



50 The Church: What It Is and Whence It Ts. 



gave the name of Christian to those who followed 
Christ. 

302. Did these different names change the nature of the 
Church in its doctrines or its fidelity to God and righteousness? 

They did Dot. We have seen that its doctrines, 
its aims, and its plans have been the same through 
all ages. 

303. If its constitution has always been the same that it is 
now, why did it move so slowly before our Lord's incarnation? 

There are perhaps many reasons. There were no 
wholesome international regulations in existence; 
there were almost constant agitations on account of 
wars; and finally, it is impossible to know to what 
extent it did spread, as we have lost sight of about 
half the descendants of Abraham. 

304. Was the Church not shut up with the Jews, and all the 
rest of the world excluded? 

No. Such an idea is utterly unfounded, and con- 
trary to the great purpose of God in ordaining the 
Church as a means of saving the world. 



CHAPTEE XV. 

The Apostolic Period of the Church. 

305. What did the Church teach in this period in regard to 
faith? 

That it was the condition of acceptance with God. 
(Eom. x. 4) 

308. What did it teach in the Abrahamic period? 

It taught just the same doctrine. (Gen. xv. 6.) 
*~ 307. What was the principal cause of the increased growth of 
the Church, during and after the apostolic day? 



The Apostolic Period. 



51 



The almost universal intercourse between the na- 
tions of the earth, the vigorous persecutions of the 
"Christians " by those who rejected Christ, and the 
consequent dispersion of the believers through " all 
the earth." 

308. What great analogy do we find between this period and 
the latter part of the patriarchal period ? 

The power to work miracles. 

309. To whom was this power given? 

To those who were charged with the leadership. 

310. For what purpose was this power given ? 

That the world might know that the leaders were 
acting under God. 

311. What influence did the missionary system of opera- 
tions have in advancing the Church under the apostolic over- 
sight? 

The influence of the missionary system was very 
powerful. 

312. What is the probable reason that this system of mis- 
sionary operations was not inaugurated at an earlier period? 

The same doubtless which prevented the Church 
from spreading into all countries— viz., the constant- 
ly recurring wars between the different nations, and 
the consequent hostility between the people of 
those nations. 

313. Were any new doctrines introduced into the Church 
during the apostolic period ? 

Not a single one. 

314. Were any new forms of worship introduced during this 
period? 

There is no mention of any. 

315. Was there any complaint in the Church as to its defect- 
iveness? 

There was no complaint of any want of forms, nor 



52 The Church: What It Is and Whence It Is. 



of any wrong forms of service, but the Lord did 
complain of a want of piety. 

316. Did our Lord indorse the customs of the Church as they 
existed when he came? 

Yes; in Matthew xxiii. 23. 

817. Did our Lord ever condemn any of the doctrines or cus- 
toms of the Church as he found them? 

He did not; but told the people that they ought 
to give " tithes of mint and anise and cummin," and 
attend also to "the weightier matters of the law." 
(See Matt, xxiii. 23.) 

318. Was any controversy carried on by our Lord, or any of 
the apostles, about the doctrines or ordinances of the Church? 

No. We have seen that the doctrines were the 
same from the beginning, and our Lord submitted 
to all the ordinances. " Circumcised the eighth day " 
(Luke ii. 21); kept the passover (Lukexxii. 15); taught 
in the temple (Luke xxi. 37), and in the synagogue 
(Luke iv. 16). 

319. What was the great question in the Church during this 
period ? 

Whether this man Jesus was the Christ so long 
looked for by the Church, or should they look for an- 
other. (Luke vii. 19; Matt. xi. 13.) 

320. Did the apostles raise any question about the rite of 
circumcision? 

They did not. 

321. Who raised the question? 

Unbelieving Jews — " men which came down from 
Judea" — insisted that converted heathens ought to be 
circumcised. (Acts xv. 1.) 

322. Was any complaint raised against our Lord for intro- 
ducing new customs ? 

No. The charge against him was that he claimed 



Jesus Tried by the Church. 53 



to be the Christ of the Bible, and coequal with the 
Father. 

323. What charge was brought against Paul and Silas by 
some of the Romans at Philippi ? 

That they taught customs which were contrary to 
the Roman Government. (Acts xvi. 21.) 

324. By whom was our Lord tried and sentenced to die? 
By the Jews. 

325. Had the Jews any civil or national existenceat that time? 
They had not; they were under the Roman Govern- 
ment. 

326. What privileges were accorded them by the Romans? 
They were permitted to keep up their Church, and 

observe all its rites and ceremonies. 

327. Was our Lord tried by a civil court or by an ecclesias- 
tical court? 

He was tried by the Church. 

328. Who presided over the court during the trial? 

The highpriest, first; after which he was carried 
before Pilate, who sentenced him. 

329. Could the highpriest have tried a citizen who was not a 
member of the Church ? 

He could not; nor could he sentence Jesus to death 
without authority from the Roman Government. 

330. When they dragged the Saviour before a Roman officer, 
Pilate, what did they do? 

They added the charge of treason against Ccesar to 
the charge of blasphemy, which had been tried be- 
fore Caiaphas. (See Mark xiv. 61-65. Compare 
John xix. 12, 13.) 

331. Did our Lord object to the jurisdiction of the chief 
priests and elders? 

He did not. 



54 The CI lurch: What It Is and Whence It Is. 



332. Was he tried by the Jews just as all officers in the 
Church were tried? 

He was. 

333. Was the death sentence executed under the Roman or 
the Jewish law? 

Under the Roman law. 

334. Were the Jews permitted to observe their regular cus- 
toms in regard to removing the body from the cross before the 
Sabbath? 

They were; but the burial and guard were under 
Eoman authority. 

335. What do these facts prove? 

That our Saviour belonged to the Church which 
existed in Jerusalem at his birth, and he was tried as 
a member of it; that he recognized his membership 
in it, and yielded to its authority. 

338. Does 1 Corinthians xii. 28 indicate a new Church organ- 
ization ? 

No; it shows that a great diversity of gifts has 
characterized the Church in its history and progress. 

337. Were " prophets," " teachers," " miracles," and " gifts of 
healings " in the Church before the times of the apostles? 

Yes. Elisha was a prophet, Noah was a teacher, 
Moses wrought miracles before the court of Pharaoh, 
and Elijah healed Naaman. 

338. Does not Daniel prophesy that God would set up a new 
kingdom about the time of Christ's coming upon the earth? 
(Dan. ii. 44.) 

Nothing is said about Christ in the prophecy al- 
luded to. 

339. What kings are here alluded to? 
Commentators think the allusion is to the seven 

great monarchies of the world. 

340. Who was the last one of these " kings?" 



"In the Days of These Kings." 



55 



Constantine I. 

341. How long after the day of Pentecost before the birth 
of Constantine L? 

Nearly three hundred years. 

342. When would the " kingdom" have been organized ac- 
cording to that prophecy ? 

It would have been " in the days of these kings." 

343. What does that mean? 

It means the process of setting up the kingdom 
would have been during the reign of the first king, 
and the setting up consummated during the reign of 
the last one — "in the days of these kings." 

344. Was the Church, the kingdom of God, set up before 
any of " these kings " began to reign ? 

Yes; and more than three thousand years before 
Daniel was born. 



CHAPTEK XVI. 

Changing the Sacraments of the Church. 

345. What is a sacrament? 

A sacrament is an obligation, or more properly a 
binding. 

346. What is the difference between an obligation and the 
mode of expressing the obligation? 

The obligation arises from the agreement or cove- 
nant, and the expression of the obligation may be by 
note, bond, deed, etc. 

347. Why are baptism and the Lord's Supper called "sacra- 
ments? " 

For the same reason that a note or bond is said to 
be an obligation to pay. 



56 The Church: What It Is and Whence It Is. 



348. Why so? 

As the note is the expression of the obligation to 
pay, so baptism, etc., are the expressions of the obli- 
gation to love and serve God. 

349. What was circumcision the expression of ? 

It was the expression of the Abrahamic covenant. 
(Gen. xvii.) 

350. What was that covenant? 

That Abraham should be faithful, and that God 
would make him the honored progenitor of Christ. 
(See Gal. iii. 16, 17.) 

351. What did God call the circumcision? 
He called it a covenant. 

352. Why? 

Because in that case it constituted a part of the 
agreement or covenant. 

353. Was that covenant entered into before the law was 
given to Moses? 

Yes; four hundred and thirty years before. 

354. Why was it not annulled by the law? 

Because the truth of God's promise to give Christ 
to the world was embodied in it. 

355. What would have been the effect if the law had an- 
nulled this covenant? 

It would have made "the promise of none effect." 
(See Gal. iii. 17.) 

356. But when the promise was fulfilled, and Christ born 
into the world, would the continuance of the sign or expression 
of the covenant have been in harmony with the facts of the case? 

No. It would have been a virtual rejection of 
Christ. 

357. Who gave up this sacrament (of circumcision) after 
Christ came ? and who held on to it? 

That portion of the Church which rejected him 



From Circumcision to Baptism. 



57 



held to the sacrament, while all that portion of it 
which received him surrendered it 

358. Was it necessary that there should be an expression 
of the obligation the people were under to God? 

It was, and so our Lord substituted another sacra- 
ment. 

359. What sacrament did our Lord substitute for circumcis- 
ion! 

The sacrament of baptism. 

360. When did he ordain that substitute? 

When he sent the apostles out to " go into all the 
world, and preach the gospel to every creature, bap- 
tizing them in the name of the Father, and of the Son, 
and of the Holy Ghost." 

361. Was that instituting a new sacrament? 

No. The sacrament, the obligation, was the same: 
fidelity on the part of man by the grace of God in 
Christ, both before arid after his personal coming. 

362. Before the coming of Christ, what did circumcision 
show ? 

That the subject had entered into covenant rela- 
tions with God. (Gen. xvii. 11.) 

363. What did baptism after Christ came signify ? 

That the subject of it had entered into covenant 
relations with God. 

364. Was the sacrament the same, unbroken and unchanged, 
both before and after Chri«t came in person to the earth? 

It was. The only change made was in the expres- 
sion of the sacrament. 

365. What was the difference, if any, in the effect of the two 
sacraments? 

There was no difference. Before Christ came, cir- 
cumcision was the door into the Church; and after 
he came, baptism was the door into the Church. 



58 The Church: What It Is and Whence It Is. 



366. Why was the mode of expressing the obligations of this 
relationshio changed? 

Because as circumcision pointed to Christ promised, 
it was in its nature prospective — i. e. t looked to some- 
thing in the future; but as baptism pointed to Christ 
given, it was in its nature retrospective — i. e., looking 
to something in the past. 

367. Were those early Christians who had been initiated 
into the Church by circumcision afterward baptized ? 

There is no evidence of anything of the kind, and 
all the force of law and custom is against such a sup- 
position. 

368. Was John the Baptist or any of the apostles baptized? 
They were not, except Andrew. 

369. How, then, were they brought into the Church? 
By circumcision, of course. 

370. What relation did John the Baptist sustain to the 
Church? 

He was the son of a priest, and under the law suc- 
ceeded to the priesthood, but never acted in that ca- 
pacity in the temple service. 

371. Before Christ came, who administered the initiatory 
rite — circumcision? 

The priest. 

372. After Christ came, who administered the initiatory rite 
— baptism — as preparatory to our Lord's entering upon his pub- 
lic work? 

J ohn the Baptist, who, according to the law of suc- 
cession established by God for the priesthood, was a 
priest in the Churchy and performed this priestly 
function. 

373. If Jesus had been initiated into the Church by circum- 
cision, why was he afterward baptized? 

For two reasons, perhaps. First, being about to 



From Circumcision to Baptism. 



59 



enter the priest's office himself, it was necessary for 
him to be initiated into office by some mode, and 
this was the mode adopted. 

374. What was the other reason for his baptism? 

To accept baptism as a substitute for circumcision, 
that he might set an example for us. 

• 375. Would not our Lord succeed to the office of priest just 
as John did, without any extraordinary initiation ? 

No; for he sprung from the tribe of Judah, "of 
whom nothing was said concerning the priesthood." 
(Heb. vii. 14) 

376. Was the introduction of the rite called baptism at that 
time regarded by the Church as something new or unheard of? 

No. Even the unbelieving Jews accepted it as a 
usual thing, and in all their murmurings against the 
believing Jews never raised a question on that sub- 

o j. 

ject. They simply insisted on the old mode of ex- 
pressing that obligation. 

377. Besides circumcision, what was the other sacrament in 
the Church prior to our Lord's personal coming ? 

The sacrament of the Passover. 

378. Of what was that the expression? 

Of the obligation of the people to God for his mer- 
cy in passing over their houses when he slew all the 
firstborn of Egypt, (Ex. xii. 27.) 

379. How could this be a sacrament f 

It represented the passing over the just when 
the Judge came to punish the wicked, while the 
blood ( the sign of it, on the " doorposts " ) and the 
lamb represented the Redeemer, "the Lamb slain 
from the foundation of the world." 

380. What other analogy may be drawn from the Passover? " 
Beligion is peace, protection, and safety; and this 

is what the Passover commemorated. 



60 The Church: What It Is and Whence It Is. 



381. Why were the people instructed to perpetuate the com- 
memoration of the deliverance from the destroying angel? 

In order to impress upon the Israelitish mind the 
mercy of God in passing his judgments over the 
righteous, and in granting deliverance to the op- 
pressed. 

382. What else did this sacrament express? 
Deliverance from helpless and hopeless bondage. 

383. How did the people celehrate the Passover? 

They ate the paschal lamb and unleavened bread. 

384. To what did the paschal lamb direct their minds? 
To "the Lamb of God, which taketh away the sin 

of the world." 

385. To what else did the Passover allude? 

To " Christ our passover." (See 1 Cor. v. 7. ) 

386. What, then, was the nature of the sacrament of the 
Passover? 

It was prospective. It had reference to the Christ 
of promise. 

387. Could this sacrament have been continued after Christ 
had come ? 

It could not. Its continuance would have been a 
standing expression of disbelief in the personal 
Christ. 

388. What is the nature of the sacrament of the Lord's Sup- 
per? 

It is retrospective and commemorative — i. e., it 
looks back to a personal Christ, and "commemorates 
his death and sufferings." 

389. By whom was this sign or expression of God's deliver- 
ing mercy changed? 

By our Lord. (Matt, xxvi. 26-30.) 

390. Was the sacrament or obligation changed? 



D iscip Jin ing L if a nts. 



61 



No change was made, except by the condition of 
things, in the mode of expressing the sacrament. 

391. What were the conditions which made a change in the 
mode of expressing the sacrament necessary ? 

1. They signified the coming and crucifying of 
the Lord. 2. After he came and was crucified, there 
was no fact of promise for them to signify. 3. As 
they signified the coming of Christ, to continue them 
after he came would have been, in effect, a denial of 
him. 

392. Kow was circumcision used ? 

As an act of consecration to the Lord by which his 
blessing and favor were secured. (Gen. xvii. 14.) 

393. How could this secure his blessing ? 

Just as the performance of any other duty secures 
his favor. Our Lord said: "Well done, thou good 
and faithful servant: thou hast been faithful over a 
few things, I will make thee ruler over many things: 
enter thou into the joy of thy Lord." (Matt. xxv. 
21.) 

394. To whom w r as it administered? 

To infants, youths, old people, and all — bond or 
free. (Gen. xvii. 12, 13.) 

395. To whom should baptism be administered? 

As baptism takes the place of circumcision as an 
act of consecration, it ought to be administered to all 
classes to whom circumcision was administered. 

396. To whom does Irenseus say the apostles administered 
baptism? 

To u infants, youths, elder people, and all." 

397. To whom did the Lord say baptism should be adminis- 
tered? 

To "all nations." 

398. Are children included in " all nations? " 



62 The Church: What It Is and Whence It Is. 



Yes; because all nations are composed, or made up, 
of men, women, and children. 

399. Was no condition expressed as to what particular part 
of the population of "all nations " should be baptized? 

No. Our Lord simply told the disciples to "go 
teach all nations, baptizing them," etc. (Matt, xxviii. 
19.) 

400. Could the apostles baptize women under this commis- 
sion? 

Yes; because women are a part of "the nations." 

401. Could the apostles, under this commission, decline to 
baptize children? 

They could not; for children are as much a part of 
"all nations" as men and women are. 

402. Whom did Paul and Silas baptize under this authority? 
Lydia and "her household" (Actsxvi. 14, 15); the 

jailer "and all his" (Acts xvi. 33); and "the house- 
hold of Stephanas" (1 Cor. i. 16). 

403. Who constitute a "household? " 

The family : parents, children, and servants. 

404. Of whom do we speak when we speak of a man " and 
all his?" 

Of all who are under his protection and control. 

405. Who, then, are embraced in these baptisms? 

The heads of these families and all their children 
and servants. 

406. Does this agree with the purpose of this sacrament as 
an act of consecration to the Lord? 

Yes; "for the promise is unto you, and to your chil- 
dren, and to all that are afar off, even as many as the 
Lord our God shall call." (Acts ii. 39.) 

407. Whom has the Lord " called? " 

He has called "all nations" — men, women, and 



Disciplining Infants. 



63 



children. "Look unto me, and be ye saved, all the 
ends of the earth.'" (Isa. xlv. 22.) 

Note.— This is the mode by which the acceptance of the call is signi- 
fied; and as it is the parent's duty to cause his infants to recognize his 
friends, so they should he caused, in this solemn way, to recognize him 
who is the best Friend. 



CHAPTEE XVII. 

Of the Oneness op the Church — The Church the Same both 
before and after our lord came on earth. 

408. Where did the doctrine of salvation through Jesus 
Christ originate? 

In, or near, the Garden of Eden. 

409. When did the Church first take the name of Christian? 
About fifteen years after John the Baptist was be- 
headed. 

410. Where was the term " Christian " first applied to the 
Church? 

At Antioeh. 

411. By whom? 

By the opposers of the Church, and in derision of 
the cause of Christ, 

412. Where is Antioeh ? 

Antioeh is, or was at that time, a city of Syria, and 
the capital of that country. 

413. Does the fact that the forms of worship before the com- 
ing of Christ upon earth were different from the forms of wor- 
ship after he came show that there have been two Churches or 
two religions? 

It does not; for even now the forms of service and 
modes of worship differ, in different Churches of the 
" same faith and order." 



64 The Church: What It Is and Whence It Is. 



414. Does the fact that the Baptist Church at one place al- 
lows members of the Baptist Church at another place to com- 
mune with it, while the Church at another place does not allow 
the Church at the former place to commune with it, prove that 
the one is a Church and the other is not ? 

No. The doctrines in each being exactly the same, 
and all that relates to spirituality being identical, 
if one is a Church the other is also. 

415. Was the Church before Christ and after Christ the same? 
Yes. As we have seen, the doctrines and all relating 

to spirituality were always just what we find them to- 
day. 

418. What is religion? 

Religion, says Dr. Buck, is that obligation which 
we feel on our minds from the relation which we sus- 
tain to some superior power. 

417. What does the word "religion" mean? 
It means to bind anew. 

418. Speaking of religion as it pertains to the Church, what 
is it? 

It is that obligation which we feel in our minds 
from the relation ive sustain to God. 

419. In its more practical sense, what does the word "reli- 
gion" express? 

It expresses "a life devoted to the fear and worship 
of God." (See Dr. Buck, ibid.) 

420. Have the obligations or the relations of man to God 
changed since the fall? 

No. They are and always have been the same. 

421. Are not these relations and obligations provided for in 
the Church? 

Yes. God always required men to fear and serve 
him. 

422. How were they required to fear and serve him? 



One Church. 



65 



By such methods as from time to time he revealed 
to them. 

423. As we have seen, the methods have been different in 
different ages. Does this mean that the relations and obliga- 
tions have also been different? 

By no means. It only shows that the relations 
have been kept up to the intensified obligations o£ 
men. 

424. Is there any true religion outside of the Church? 
There is not; and in the nature of things cannot be. 

425. Were Enoch, and Elijah and Abraham, David, Samuel, 
etc. (Heb. xi.), religious people? 

They were in the truest sense. (Heb. xi. 39, 40.) 

426. Then what follows as the only rational conclusion? 
That the Church of God — his religion — is now and 

always has been in the world, unchanged and un- 
changeable. 

427. Did either of the apostles join the Church after they 
were called to the apostleship? and if not, why? 

There is no evidence that they joined the Church 
after they were "called to be apostles," and, no doubt, 
for the reason that they were already members of the 
Church. 

428. To what were " three thousand added " on the day of 
Pentecost? (Acts ii. 41.) 

To the believers [the "church"] that were in the 
wilderness, which our fathers brought in with Jesus 
"unto the promised land." (Acts vii. 38-45.) 

429. Why do you suppose that they joined the believers 
who were in what is sometimes called the old Jewish Church? 

Because there was no other Church in existence. 

430. Was there no "Christian Church" then as separate 
and distinct from the "Jewish Church?" 

No. It was several years after that before the 
5 



66 The Church: What It Is and Whence It Is. 



name of "Christian" was given to the "disciples." 
(See Acts xi. 26.) 

431. Was the Church ever called the " Christian Church " 
in the apostolic age? 

It was not. 

432. To whom, then, was this name "Christian" applied? 
To those at Antioch who followed Christ or accept- 
ed him as the Messiah of the Old Testament. 

433. Then why do we speak of the "Jewish Church" and 
the "Christian Church" as different organizations? 

It is merely the force of habit, acquired under the 
influence of improper teaching. 

Note.— This is a most pernicious habit, contrary to all truth, and con- 
trary to all sound theology, and ought to be discarded. When you speak 
of the " Church " you mean the " Church of God," which, like himself," is 
the same yesterday, to-day, and forever." 



CHAPTER XVIII. 

Of the Post -apostolic History of the Church Officiary. 

434. What is the source of information concerning the 
Church after the apostolic times? 

The writings of profane or uninspired men. 

435. At what date does the New Testament history close? 
About A.D. 63 or 64, as far as the "Acts of the 

Apostles" is concerned. 

436. Do the Epistles furnish any historical information con- 
cerning the Church? 

They do. Particularly those to Timothy and Titus. 

437. What is the date of these Epistles? 

The date is not certainly known; but it is believed 
they were written shortly after the Acts of the Apos- 
tles— about 66 or 67 A.D. 



Church Officers. 



67 



438. What were the principal officers of the Church at the 
close of the apostolic history ? 

Deacons, elders (or presbyters), and bishops. 

439. What were the duties of a deacon? 

At first the deacons were a sort of stewards, whose 
duty it was to watch after the poor of the Church and 
supply their wants; but afterwards they became help- 
ers in the ministry. 

440. What was the duty of the elders? 

It was the duty of the elders to perform all the 
functions of the ministry. 

441. What was the duty of the bishops? 

They were, in a modified sense, the overseers of the 
Church, presiding over the elders, and directing 
them in their labors. 

442. What gave rise to the institution of the office of deacon ? 
The great demand upon the apostles' time made it 

necessary that some should be set apart to assist them 
in their work. (Acts vi., etc.) 

443. What gave rise to the office of elder? 

As religious officers they seem to have existed from 
time immemorial, but as civil officers they were ap- 
pointed by Moses to aid him in the judicial affairs of 
the Israelites. (Ex. xviii. 12, etc.) 

444. What gave rise to the office of bishop? 

It is necessary that some one preside over all de- 
liberative bodies; and in the first councils of the 
apostles the presiding officer was called a bishop. 

445. Who first obtained this title? 
James the Less. 

446. What title is given our Lord? 

He is called "the Shepherd and Bishop of our 
souls." 



68 The Church: What It Is and Whence It Is. 



447. Why was he so called? 

Because we are under his watchful care and au- 
thority. 

448. Were females permitted to fill these offices? 
Women were appointed in the office of deacon, but 

not in that of elder or bishop. 

449. Why were women fitted for the office of deacon and 
not for that of elder or bishop? 

The work of an elder or bishop was of an itinerant 
character, while that of a deacon was a resident office. 

450. What was the difference between an elder and a bishop ? 
The episcopacy, or office of bishop, was an office 

filled by one of the elders. 

451. What were the forms of worship in the apostolic period 
of the Church? 

Yery much the same as in all preceding time. 
They met together on the Sabbath — the first day of 
the week — and read and expounded the Scriptures; 
prayed, sang hymns, and closed the exercises with 
oblations of bread, wine, and other things. 

452. Were the oblations typical of anything? 

No. They were for the poor of the Church? 

453. How came the apostles to observe the first instead of 
the seventh day of the week, as was the custom before their 
day? 

As the resurrection took place on the first day of 
the week, and as the law gave no particular day from 
which the days were to be counted, acting under di- 
vine influence, they made such change as enabled 
them to celebrate the completion of both the physical 
and spiritual work of God on the same day. 

454. Were the forms of worship, the rites and ceremonies, 
the same in all Churches? 

No. In some of them the rite of circumcision was 



Ministerial Support. 



69 



kept up, while in others it was discontinued. (Acts 
xv. I, 24; xvi. 3.) 

455. What is the difference between the forms of service in 
the Church now as compared to the forms before the birth of 
our Lord? 

The difference consists in the abandonment of all 
the ceremonies of the Church referring to the Christ 
to come, the adoption of others which had reference to 
a Saviour given, and the sacred observance of the first 
day of the week. 

456. Was the seventh day given over to ordinary pursuits? 
Not till a long time after the adoption of the first 

day. The seventh was observed with religious fidel- 
ity for more than a century. 

457. Why was the system of oblation so sacredly observed 
by the Jews kept up after the apostolic day ? 

It was necessary to the support of the Church and 
the maintenance of the poor. 



CHAPTEK XIX. 

The Support of the Ministry both before and after the 
Coming of Christ. 

458. How were the ministers supported before the coming 
of Christ? 

By the offerings (oblations) of the people. 

459. What proportion of their income did the people give? 
One-tenth "of all their substance." 

460. What does Paul say of this plan for the support of the 
ministry after the apostolic times? 

That as God had ordained this for those who 
served in the temple, so it was to be perpetuated for 



70 The Church: What It Is and Whence It Is, 



those who continued to preach the gospel. (1 Cor. 
ix. 13,14.) 

461. Did not those ministers of the Church before Christ 
came preach the gospel? 

Yes. Paul says the gospel, in the days of " Esaias," 
was not believed (Eom. x. 16), and that "the gospel 
was preached before to Abraham." (Gal. iii. 8.) 

462. What does Paul mean (Phil. iv. 15) by " the beginning 
of the gospel?" 

The introduction of the gospel at Philippi, when 
he went there from Macedonia. 

463. When was that? 

In A.D. 50 (see Home's chronology), about seven- 
teen years after the day of Pentecost. 

464. When was the law — "as the Lord hath prospered," 
"a tenth of all their substance" — introduced? 

It is not known. The custom is a very ancient one. 
Abraham paid tithes to Melchizedek. (Gen. xiv. 20; 
Lev. xxvii. 30-32.) 

465. What does our Lord say about it in Matthew xxiii. 23? 
"Ye pay tithes of mint," etc., "and neglect the 

weightier matters of the law," etc. " These ought ye 
to have done, and not to leave the other undone." [I 
have italicized the words in the text to show the con- 
nection of thought. — Authob.] 

466. What advice does Paul give to the Corinthians on this 

subject? 

"Upon the first day of the week let every one of 
you lay by him in store, as God hath prospered him, 
that there be no gathering when I come." 

467. Is there any other provision in the Bible for the sup- 
port of the ministry than that given before the apostolic day? 

There is not. Offerings according to the degrees 
of success in business is the only gospel plan. 



Ministerial Support. 



468. Does the New Testament place the Church under obli- 
gations to support the ministry? 

Yes. In 1 Corinthians ix. 7 St. Paul compares the 
ministry to a soldier entitled to pay; to a planter who 
cultivates his field, and is entitled to its produce ; and 
to a herdsman, who, giving his time to the care of his 
flock, is entitled to the milk of the flock. 

469. What does he say (1 Cor. ix. 9) of Deuteronomy xxv. 
4: "Thou shalt not muzzle the mouth of the ox that treadeth 
out the corn." 

He says: "For our sakes, no doubt, this is writ- 
ten." 

470. Of whom was he speaking—" our sakes? " 

Of himself and Barnabas, and "other apostles." (2 
Cor. ix. 5, 6.) 

471. Did he argue this as a personal opinion? 

No. He argued it as the teaching of the lav/. 
(1 Cor. ix. 8.) 

472. What did our Lord tell the seventy whom he sent out 
to preach? 

"The laborer is worthy of his hire." (Luke x. 7.) 

473. How does Paul argue the question of ministerial sup- 
port in Eomans x. 14, 15? 

The people cannot believe in the Saviour unless 
they hear of him, and they cannot hear of him un- 
less he is preached to them, and there is no one to 
preach to them unless he be sent. 

474. What is the logical conclusion of such reasoning? 
On the support of the ministry depend the pros- 
perity of the Church and the salvation of souls. 

475. Did our Lord permit those whom he sent out to entan- 
gle themselves in secular cares in order to make a living? 

No. He bid them " carry neither purse, nor scrip, 



72 The Church: What It Is and Whence It Is. 



nor shoes: and salute no man by the way." (Luke 
x. 4.) 

476. What was the object of this command? 

That they might be given wholly to the ministry. 



CHAPTER XX. 

Of Schisms in the Church before Christ Came. 

477. What were the different parties called which sprung 
up in the Church before the coming of Christ? 

Some were called Pharisees, some Sadducees, and 
some Essenes. 

478. Who were the most influential of these sects? 

The Pharisees, who had held on more closely to the 
original forms and ceremonies of " the church in the 
wilderness." 

479. What other fact contributed to enlarge the power and 
influence of the sect of the Pharisees? 

The fact that they held all the civil authority of the 
State or country of the Jews. 

480. What was the only real question and difference between 
the Pharisees and John the Baptist? 

John, in the true spirit of his religion, believed that 
Jesus was the Christ so long promised; while the 
Pharisee, in pride and arrogance, denied that Jesus 
was " the Christ." 

481. What was the principal difference between the Phari- 
sees and Sadducees? 

The Sadduces rejected the doctrine of the immor- 
tality of the soul, and consequently rejected also the 
doctrine concerning angels. 

482. What was the difference between the Essenes and 
Pharisees? 



Hebrew Sects. 



73 



The Essenes rejected all the law except what they 
thought embraced in the spirit; hence their lives were 
spent in contemplation and abstinence* 

483. Who were Jews? 

The term " Jew" embraced all the classes, and may 
be said to constitute a fourth class, under the title of 
Judaism, more nearly correct in their doctrines and 
morals than either of the others. 

484. How, then, may the state of the Church be expressed? 
As Judaism, Phariseeism, Sadduceeism, and Es- 

senism — the last three as sects or factions in the 
Church. 

485. Were there other sects in those days? 

Yes; as the Herodians, Epicureans, Academics, 
Stoics, etc. 

488. Were these religious sects? 

They seem to have been scientists who were con- 
stantly weaving religious ideas into their philosophy, 
but were in no way conuected with the Church as 
bodies. 

487. What may be said of the Samaritans? 

The Samaritans were Jews by descent, who confi- 
dently looked for the coming of the Messiah promised 
in the Bible. (John iv. 12-25.) 

- This idea is condensed from Mosheim as the best We can now 
give; but there seem to he traces of a better character and better religion 
for the Essenes than this. I doubt if they were a whit behind the Phari- 
sees in spirit of the Church and her teachings. 



74 The Church: What It Is and Whence It Is. 



CHAPTER XXI. 

Of the First Century after Christ. 

488. Did any changes take place in the Church during the 
first hundred years of our Lord? 

Yes; in regard to baptism and church houses. 

489. What change took place in regard to baptism? 

The bishops began to exercise the exclusive right 
to administer that ordinance. 

490. Was there any change during the first century in re- 
gard to the mode of administering baptism, or touching the sub- 
jects to whom it was administered? 

There was none. It was administered just as it was 
by the apostles; at least in so far as the mode and sub- 
ject were concerned. 

491. What do you mean by the mode of baptism? 

I mean the way it is done. Dipping is one mode, 
and pouring is another mode. 

492. What do you mean by the subject of baptism? 

By the subject I mean the person to be baptized. 

493. Who were proper subjects in the apostolic ministry? 
Entire households — each and every member of the 

family of a professor of Christianity. 

494. What evidence have we of this fact? 

The testimony of Paul, who says: "I baptized also 
the household of Stephanas." (1 Cor. i. 16.) 

495. What testimony does Luke bear to this question? 
He says that " Lydia was baptized, and her house- 
hold." (Actsxvi. 15.) 

496. What further testimony have we from the Holy Scrip- 
tures which goes to show that the custom of the disciples was to 
baptize whole families? 

The further declaration of Luke, who tells us that 



Infant Baptism. 



75 



the jailer was baptized, "lie and all his." (Acts xvi. 
33.) 

497. Was the custom of baptizing whole families objected to 
during the first hundred years after Christ? 

No. There was no objection to it for over two hun- 
dred years after our Lord. 

498. Who was the first writer to object to infant baptism? 
Tertullian, who lived in the third century. 

499. Why did Tertullian object to infant baptism? 

A controversy arose between Tertullian and Origen, 
in which Origen urged two doctrines — viz.: (1) That 
baptism regenerates the subject; and (2) That a part 
of the human race was reprobate to eternal death. 
To meet Origen's argument, Turtullian argued that 
baptism could do a reprobate child no good, and as 
baptism was for the remission of sins, and the elected 
infants would be saved and the reprobate ones lost, 
baptism could do them no good. 

500. Did Tertullian ever argue that the apostles did not bap- 
tize children? 

No. His argument was strictly on the ground that 
if God had determined to damn them, it was no use 
to baptize them. 

501. What change took place during the first century in re- 
gard to meetinghouses? 

At first the people worshiped in the synagogues; 
but during this century they began to build or in some 
way procure houses of worship in places where there 
were no synagogues. 

502. How did Paul get his house in Rome? 

He " hired " or rented it. (See Acts xxviii. 30. ) 

503. Why did the followers of Jesus quit the use of the syn- 
agogues ? 



76 The Church: What It Is and Whence It Is. 



Because they had extended their cause beyond the 
borders of Palestine- -or Canaan as it was called — • 
and there were no synagogues among the Gentile na- 
tions. Besides this, a majority (or at least the con- 
trolling part) of the Jews rejected our Lord, and 
continued to make a show of the typical forms of 
worship. 

504. Was the Church troubled with backsliders — or what is 
worse, with apostates, or fallen men — during the first century? 

Yes. Even in the time of the apostles, Philetus, 
Hermogenes, Demas, and Diotrephes gave the Church 
considerable trouble. 

505. What was the attitude of the philosophers or scientists 
of that day to the Church? 

They were hostile to all its teachings. 

508. By what name were the principal philosophers called? 

Gnostics. They discussed in a very arrogant and 
self-sufficient way the creation of the world, and the 
introduction of evil into it. 

507. Did they oppose the doctrine of a divine revelation? 

Yes; and went so far as to insist that the knowl- 
edge of God had been lost, and that they were able 
to restore it without the aid of revelation. 

508. Those recent attacks made by Ingersoll and others, then, 
are nothing new? 

No. The " wisdom of this world" has always been 
opposed to the knowledge of God. 

509. If the Church when so feeble was able, through the 
merit of its doctrines and purity, to overcome such opposition 
as was brought against it by Gnostics, what has it to fear now that 
it has gathered nations into its bosom? 

The Church has nothing to fear save the displeasure 
of God. 



Science and Religion. 



77 



510. Did the Gnostics ever acquire strength enough to em- 
barrass the teachings of the Church? 

Not to any considerable extent; yet in the reign of 
Adrian they became quite numerous and influential. 

511. Did the teachings of Aristotle have any influence con- 
trary to the best interests of the Church? 

Yes. His teachings served as a support to those 
who were opposed to " pure religion and undefiled be- 
fore God and the Father." 

512. Why have men who speculate in metaphysics always 
opposed the Church? 

Because the Church accepts revelations of fact as 
conclusive, while these "reasoners" insist on follow- 
ing the bent of their own minds to conclusions suited 
to their own views. 

513. Does the Bible reveal anything contrary to human 
reason ? 

It does not. 

514. What is necessary in order to determine the reasona- 
bleness or unreasonableness of a proposition? 

A thorough knowledge of the possibilities of the 
case both going before the fact and following after it. 

515. Can a finite mind sit in judgment on the reasonable- 
ness of a divine purpose? 

It cannot; because it cannot possibly know the 
scope nor power of the forces by w T hich the fact 
stated is to be accomplished. 

516. Is not a miracle — e. g., the floating of iron — contrary to 
rea«on ? 

It is not. It is above our reason, but we know that 
the poirer which makes laws and gives matter its qual- 
ities can adjust these law T s and qualities just as that 
power may see fit. 



78 The Church: What It Is and Whence It Is. 



CHAPTER XXII. 

Of the Corruption of the Church During the First Cen- 
tury and the Effect of it in After Years. 

517. How long after the crucifixion did the Church maintain 
its simplicity and purity? 

Only a very short time. We may date the down- 
ward movement at the time the bishops began to ex- 
ercise exclusive right in the administration of bap- 
tism. 

518. Where did the decline of purity and simplicity begin? 

Among the teachers who persisted in trying to har- 
monize the teachings of the Church with the teach- 
ings of science, falsely so called.* 

519. What was the natural result of the corruption of the 
Church? 

Disagreement, strife, and finally divisions. 

520. How were the divisions accomplished? 

By those who were right, and who intended to pre- 
serve the purity of the truth, banding together for 
that purpose, and withdrawing from those whose 
teachings were corrupting the Church. 

521. Is there any command in the Bible to withdraw from 
those who teach < rrors? 

Yes. "If any man teach otherwise, and consent 
not to wholesome words, even the words of our 
Lord Jesus Christ, and to the doctrine which is ac- 
cording to godliness; . . . from such withdraw 
thyself." (1 Tim. vi. 3-5.) 

* Science should be neither underrated nor overrated. Prof. Henry- 
says: " Science is the knowledge of the laws of phenomena, whether they 
relate to mind or matter." A blind wandering after, or wordy prating 
about, wonderful tilings is no more science than trying to learn the A B 
C's is education. 



Origin of Sects. 



79 



522. What is said in 2 Corinthians vi. 16, 17? 

"What agreement hath the temple o£ God with 
idols? . . . Wherefore come out from among 
them, and be ye separate, saith the Lord." 

523. Did the evil-disposed ever go out from the good people? 
Yes. " These be they who separate themselves, sen- 
sual, having not the spirit." (Jude 19.) 

524. "Why was it that sometimes the good would withdraw 
from the evil-disposed, and sometimes the evil-disposed would 
withdraw from the good? 

Whenever the good were strongest, the evil-dis- 
posed would withdraw from them; and whenever the 
evil-disposed were strongest, the good would with- 
draw from them, in order to avoid the corruption. 

525. How were these withdrawing people recognized? 
After they had separated from the rest they would 

take certain names, such as the " Nazarenes," "Ari- 
ans," " Waldenses," etc. 

526. When did the first division take place in the Church? 
During our Lord's ministry on earth. 

527. What division was that? 

Those Jews who did accept him as the. Messiah 
withdrew from those who did not so accept him. 

528. What name was given to those who accepted Jesus as 
the Messiah? 

They " were called Christians." 

529. Why did they withdraw from the Church? 

They did not withdraw from the Church, but simply 
withdrew from those who rejected the Head of the 
Church, and hence rejected the Church.* 

*It is very important to keep this distinction in mind. There could 
be no Church without the Head of the Church; and as the official Jews 
would not accept the manifestation of the Head of the Church, they 
clearly rejected the Church, which was carried out of Phariseeism by the 
" Christians." 



80 The Church: What It Is and Whence It Is. 



530, Were not the Essenes and Sadducees societies of per- 
sons who had withdrawn from the Church? 

No. These were parties in the Church, and had no 
separate organization outside of it. 

531. If the apostles withdrew from such as would corrupt 
the Church, what ought all Christians to do when the majority 
of the Church puts on corruption and worldliness? 

They ought to do as the apostles did: withdraw 
from such corrupting influences, in order to preserve 
the purity of the Church of God. 

532, Does it ever happen that majorities are wrong, and the 
weaker party right? 

It often so happens, both in civil and ecclesiastical 

relations. 

533, Will you mention instances of the kind? 

'Yes. In the civil strife between this country and 
Great Britain, 1776 to 1783, the smaller party was 
right, w T hile the larger or stronger party was wrong; 
and in the struggle for the reformation in the six- 
teenth century the stronger party — the Romanists — ■ 
w r as w r rong, while the weaker party — the Christians 
or reformers — was right. 

534. Is there an instance of this sort of separation found in 
the Bible? 

Yes. " Thou didst separate them from among all 
the people of the earth, to be thine inheritance, as 
thou spakest by the hand of Moses thy servant, 'when 
thou broughtest our fathers out of Egypt, O Lord 
God." (1 Kings viii. 53.) 

535. Is there anything in the New Testament to justify such 
separation among people? 

Yes. There is a positive command for it in 2 Cor- 
inthians vi. 14-17: "Be ye not unequally yoked to- 
gether with unbelievers: for what fellowship hath 



Separating from the Foil. 



81 



righteousness with unrighteousness? . . . "Where- 
fore come out from among them, and be ye separate, 
saith the Lord." 

536, Did the reformers act on this principle when they came 
out from among the corrupt Roman Catholics? 

They did. The iniquity of the people calling them- 
selves the Church had become greater than the in- 
quity of the world. 

537, Are all divisions of the Church intended to purify it? 
Not all. Sometimes ambition leads parties to leave 

the Church, and sometimes they leave it and set up 
a new organization in order to avoid its rigid moral 
discipline. 

538, Is this kind of separation justified by the Scriptures? 

It is not. When such motives lead, it is an organ- 
ized rebellion against God, and a revolt from the 
Church. 

Note.— The Bible alone shoiild guide in these movements, and nothing 
hut the glovy of God should be consulted. The reformation in the six- 
teenth ceniury was furthered on by the unholy conduct of Henry VIII. 
Like all acts, it had its necessary effect— in that case for good. 



CHAPTER XXIII. 

Some Facts Concerning the Church Previous to the Rise 
of Donatism, A.D. 311. 

539. When did the first division in the Church after the 
crucifixion occur? 

During the reign of Adrian, sometime in A.D. 2. 

540, What was the cause of this division? 

There were two causes which operated to bring it 
about. 

6 



82 The Church: What It Is and Whence It Is. 



541. What was the principal cause? 

Some of the Jews insisted on placing Moses and 
Christ on the same footing — i. e. } honoring Moses 
equally with Christ. 

542. What was the secondary or incidental cause? 

The severity of the laws of Adrian, enacted against 
the whole body of the Jews. 

543. How was this division brought about? 

Those who preferred to honor Christ above Moses 
abandoned the Mosaic rites, and elected to the office 
of bishop a Gentile by name of Mark. Those who 
were disposed to regard Moses and Christ as of equal/ 
authority separated from the body of Christians, 
and afterwards divided again, and are known in his- 
tory as Nazarenes and Ebionites. 

544. Was the term " Nazarene" used before this division in 
the Church ? 

It was; and was applied to all Christians, because 
they were the followers of "Jesus of Nazareth." 

545. Where did the division of this Church take place? 
In Palestine, and on the very ground where our 

Saviour walked and worked. 

546. Were the Christians justifiable in abandoning the Mo- 
saic rites, and in preferring Christ above Moses? 

Yes; because the rights of the Mosaic law were sig- 
nificant of a promised Saviour, and were without 
meaning after the promise had been fulfilled. Be- 
sides, St. Paul says (Rom. xiv. 9), "For to this end 
Christ both died, and rose, and revived, that he might 
be Lord both of the dead and living;" and in Phi- 
lippians (ii. 9, 10) it is said, "God also hath highly 
exalted him, and given him a name which is above 
every name: that at the name of Jesus every knee 



The First Schism. 



83 



should bow, of things in heaven, and things in earth, 
and things under the earth." 

547. Had the Church the right to elect a Gentile to the high 
office of bishop ? 

Yes; "For by one Spirit are we all baptized into 
one body, whether we be Jews or Gentiles." (1 Cor. 
xii. 13. ) One member of the body might as well hold 
office as another. Moreover, Paul says (Eph. ii. 14) 
that Jesus " hath made both one" — Jew and Gentile— 
"and hath broken down the middle wall of partition 
between us." 

548. What may this division of the Church be called? In 
other words, what was the effect of this division ? 

The effect was to forever free the Church from Ju- 
daizing tendencies of the unbelieving Jews, and may 
be called the first great reformation. 

549. In what way did it result in reforming the Church? 
By throwing off superstition and vanity, and by 

more fully conforming the rites and ceremonies of 
the Church to the fulfilled condition of the promise 
of God * 

550. Had not the Church thrown off all Mosaic rites long 
before the second century? 

No. Our Lord made no new Church, and gave no 
new doctrine nor form of service not contained in the 
Old Testament. All the types and shadows were, by 
the expressed conditions of the Old Testament, to 
pass away when Shiloh came. 

551. Were there any other divisions during this— the first 
and second centuries — resulting in the formation of new sects? 

* We beg the reader to refer back to the chapter entitled " Of Chang- 
ing the Sacraments of the Church." The facts and arguments there used 
nearly all apply here with equal force, 



84 The Church: What It Is and Whence It Is. 



There were several others; but time, and the ab- 
sence of right and truth, has well-nigh blotted them 
all out.* 



CHAPTER XXIV. 

From the Separation of the Unbelieving Jews from the 
Christians to the Rise of the Donatists, A.D. 311. 

552. What was the state of science and literature during the 
third century? 

Science and literature began to decline toward the 
latter part of the second century; and when, in the 
third century, Longinus and Cassius died, the last of 
the great supporters of these branches of learning 
seem to have departed. 

553. What probably hastened the decline of letters? 
There had been such hostility between faith and 

reason during the second century — reason so strongly 
set against faith by the infidel and heathen philoso- 
phers — that the Church began, in the third century, 
to discuss the utility of higher learning. 

554. What was the effect of the conversion of heathen phi- 
losophers to the faith of the gospel? 

Seeing the opposition in the Church to science and 
literature, and being uneducated in the "deep things 
of God," they brought their science and philosophy 

* In following out the plan adopted in regard to the Nazarenes, and 
mentioning in detail Manicheans, Panlicians, Novitians, etc., Ave would 
so extend this little work as to destroy the design of it. We must 
here leave off the first and second centuries, in order to make more space 
for the records of the third and fourth centuries. The reader must there- 
fore do as the writer is doing: forego the pleasure of a great deal of read- 
ing on unimportant subjects, so as to have more time on such as directly 
affect our Church and her relations to the apostolic ministry. 



Official Usurpation. 



85 



into the Church, thereby corrupting its doctrine and 
impairing its faith. 

555. When and how did the superior claims of the bishop 
at Rome begin? 

In the third century the Bishop of Rome began to 
take to himself authority over the other bishops. 
This usurpation, however, was treated with indigna- 
tion b.y Cyprian and other learned ministers in the 
Church. 

556. What changes began to work in regard to the govern- 
ment of the Church ? 

There was a gradual departure from the democratic 
principles recognized by the apostles, and a corre- 
sponding tendency to the monarchical government 
of the Church of Rome, as we see it at this time. 

557. In what did the first departure from the simple rules 
of the gospel consist? 

As already stated, in the usurpation of power by 
the bishops encroaching upon the liberties of the peo- 
ple and the privileges of the priests. 

558. What was the effect of this course of conduct 

As is always the case, one wrong opened the way 
and made a demand for another. Hence the bishops, 
in order to protect themselves, began to publish new T 
doctrines concerning the nature of the Church and 
the dignity of the episcopal office. 

559. Did the effect stop here? 

No. Matters w T ent from bad to worse. The other 
ministers began to usurp authority, and all resorted 
to the use of patronage as a means of conciliation. 
Pride and indolence took hold of the clergy, vices 
were recognized and offices created, till the purity and 
simplicity of the Church were well-nigh destroyed. 



86 The Church: What It Is and Whence It Is. 



560, What do these facts prove in regard to the sufficiency 
and purity of the gospel? 

Nothing whatever. They do show, however, the 
depravity of the human heart, and the rebelliousness 
of the human will when not under the dominion of 
grace. 

561, Could such a combination of vice and error destroy the 
truth and righteousness of the gospel? 

No; for although a grain of salt may be dissolved in 
a thousand times its weight in water, it is salt still. 
It is neutralized, but it is not destroyed, and may be 
gathered again.* 

562, What were the names of some of the sects which sprang 
up during the third century? 

The third century gave rise to a great many dis- 
putants, and the Church was much disturbed by 
Manes, Heirax, Paul of Antioch, Sabellius, and No- 
vatus, and even the great Origen, one of the stron- 
gest supporters of the Church, by going too far with 
his philosophical opinions, became a source of trouble 
and confusion. The principal sect was the Novatians. 



CHAPTEE XXV. 

From the Separation of the Unbelieving Jews from the 
Christians to the Rise of the Donatists, 
A.P. 311 (Continued). 

563. Up to A.D. 311 had there ever been a sect or body of 
Christians known as Anabaptists? 

No; nor for a great number of years after this date. 

*Salt is obtained by evaporating the water from the saline mat- 
ter contained in it; and however small the quantity of salty substance 
contained in a given quantity of water, the salt will not evaporate, but 
will be left at the bottom when the water has been evaporated, either by 
the fire or air and sun. So is ti-uth. 



Sects of the Fourth Century. 



87 



564, Name the sects which sprang up in the fourth century. 
The Donatists, the Circumcelliones, the Arians, the 

Macedonians, the Priscillianists, the Euchites, and 
some others, the names of which are seldom, i£ ever, 
found in any books of the present day. 

565, Which of all these was the most powerful? 

The Arians; between whom and the other Christians 
the principal difference was in regard to the coequal- 
ity of the Father and Son. 

566, To what error did the Arians subscribe in regard to the 
nature of Christ? 

They regarded him as a created being greater than 
all other beings, but not equal to the Father in sub- 
stance, glory, nor power. 

567, Wherein does this error consist? 

1. In regarding Christ as a created being. 2. In 
regarding him as inferior to the Father. 3. In re- 
garding him as imperfect in substance, power, and 
glory. 

568, What does our Lord say about his coequality with the 
Father? 

He says: "I and my Father are one." 

569, What does John say about the coequality of the Father 
and Son? 

He says that he as the Word " was with God, and 
the Word was God.'" 

570, Did the sect called Anabaptists exist during the fourth 
century ? 

They did not; nor did anything else which had Bap- 
tist connected with it. 

571, Next to the Arians, what sect was most important of all 
those mentioned just now? 

The sect called Donatists. 



88 The Church: What It Is and Whence It Is. 



572, When and by whom was the sect of the Donatists set 
up? 

By Donatus in the year of our Lord 311. 

573, What was the cause of the separation of this sect from 
the Christian Church? 

In the year A.D. 311 the Bishop of Carthage died, 
and it became necessary to consecrate another. It 
had been the custom of the bishops of Numidia to 
be present at the consecration of the Carthaginian 
bishop; but on this occasion the bishops from Africa 
assembled, and without waiting for the Numidian 
bishops proceeded to consecrate a man by the name 
of Csecilius. The people refused to acknowledge 
Csecilius as Bishop of Carthage, and Majorinus was 
consecrated bishop by Donatus. 

574. What effect did this state of things produce? 

Confusion and discord, and ultimated in the con- 
demnation of the Donatists in three separate councils 
which were called to consider the case. 

575, What was the result of the third council? 

The churches were taken from the Donatists, their 
seditious bishops were banished, and some of them 
put to death. 

576. Was the folly which gave rise to the Donatists ever re- 
pented by them? 

Yes; as in A.D. 311, after the death of Bishop Do- 
natus, the sect divided, and elected two bishops when 
only one was desirable. 

577. What was the fate of the Donatists? 

They kept up an existence, and exercised an influ- 
ence — sometimes greater, sometimes less — for more 
than three hundred years, say up to A.D. 700. After 
this date, and on to the twelfth century, we hear of 



Donatists Baptists. 



89 



them occasionally, but not as an organization having 
power or influence, 

578. Did the Donatists ever assume any other name, such as 
Mennonites, or Munsterites, etc. ? 

They did not. 

Note.— We beg leave to append here an article which appeared in the 
New Orleans Christian Advocate (from the pen of the writer) in March, 
1884. 

The Origin of the Baptist Church. 
The reason why we are so often surprised at the utterances 
of certain men in certain places may possibly be found in the 
fact that we, as peace-loving people, suffer such statements to go 
unrebuked ; or if rebuked at all, it too often happens in the way 
of a sneer at what seems to us too absurd to talk about, but 
which, nevertheless, is not so absurd to those who know no bet- 
ter. Dr. Graves makes a quotation, not relevant, however, and 
then adds, " This carries the succession of Baptists back to the 
year A.D. 225," but does not tell us where the Baptists were dur- 
ing that two hundred and twenty-five years. To bolster up his 
assertions as to the apostolic origin of his Church, he quotes 
again: "The Donatists of the fourth and seventh centuries. 
Baptists do claim them as their ecclesiastical ancestors." Still 
he does not tell us who were the "ecclesiastical ancestors " of 
those Donatists. However, in the absence of some better proofs, 
he asserts that "the Donatists of the fourth century were the true 
Church of Christ." But where they were during this twohundred 
and twenty -five years he does not tell us. Besides, if " the Do- 
natists of the fourth century were the true Church of Christ," it 
is certain that the Baptists were not " the true Church of Christ," 
even if there were any Baptists then. This defect, however, he at- 
tempts to supply by saying " the English Baptists were the Donat- 
ists new dipped." This logic is seriously absurd. The " new " 
dip changed the " Donatists " into " Baptists." But how did 
the Donatists come into existence, and when? A controversy 
between the African and Numidian bishops as to whether Ce- 
cilius or Majorinus should be made a bishop after the death of 
Mensurius resulted in the jSTumidian bishops electinsr Majorinus. 
This is the how and the when of the origin of the " Donatists of 
the fourth century." Dr. Graves says " the English Baptists 



90 The Church: What It Is and Whence It Is. 



were the Donatists new dipped." So, Dr. Graves being the 
judge, the Baptists never had an existence till the fourth cen- 
tury. This is a little nearer the truth than we usually get 
through Dr. Graves. 

One more quotation made by Dr. Graves: "We have now 
seen that the Baptists, who were formerly called Anabaptists, 
and in later times Mennonites, were the original Waldenses." 
The Mennonites originated about the first of the sixteenth cen- 
tury, under the leadership of Menno. Schyn, the Mennonite 
historian, and many other writers, deny that the Mennonites 
descended from the Anabaptists. As for the Waldenses, Peter 
Waldo started that sect in the twelfth century — A.D. 1 180. So, 
if all the facts were as stated by Dr. Graves, his Church cannot 
get within three hundred years of the apostolic age. 

The true genealogy of the Baptist Church is better traced on 
another line. Dr. Graven says Eoger Williams, the Rhode Is- 
land Baptist, " was not a Baptist. He was never connected with 
any Baptist Church, nor any Baptist Church connected with 
him." Dr. Graves says also that Smyth, the German Baptist, 
" was not a Baptist." He was a Munsterite. 

If Dr. Graves were to tell the Mennonites that " in later 
times" they were the ranting fanatics called "Anabaptists in 
the fourth century," the reply would be that given by Coote in 
his Mosheim — viz.: "The Mennonites oppose with all their 
might the account of their descent from the ancient Anabap- 
tists, which we find in so many writers." (Page 495.) That 
the reader may see for himself, and make his own comparisons, 
I quote a paragraph which shows conclusively that the doctrines 
and practices of the Baptist Church are quite different from 
those of the Mennonites: 

" That species of Anabaptism with which we are charged ex- 
ists no longer; nor has it happened, during the space of many 
years, that any person professing Christianity, of whatever 
Church or sect he may have been, and who had been previous- 
ly baptized according to the commandment of Christ, has been 
rebaptized upon his entering into our Communion." (Mosheim, 
revised by Coote, page 490.) 

The words "according to the commandment of Christ" are 
explained to mean " not in infancy." This fully appears from 
the words "of whatever Church or sect he may have been." 



Chronological. 



91 



For, according to Dr. Graven, none are baptized "according to 
the commandment of Christ " except such as are baptized into 
his Church. 

In the fourth century we find a sect called Anabaptists. The 
Mennonites began to exist as an organized sect under Simon 
Menno in the fifteenth century. At the same time, in the same 
country, and up to the seventeenth century, the Anabaptists and 
Mennonites existed side by side, and in determined conflict. 
The Waldenses never had an existence till the latter part of the 
twelfth century, say about A.D. 1180. So we see Anabaptists, 
Mennonites, and Waldenses existing all at the same time, in the 
same country, as late as the seventeenth century. Where was 
Dr. Graves's Church in the seventeenth century? It was in its 
down, just hatched out of a Mennonite egg, under the Waldenses. 

ECCLESIASTICAL CHRONOLOGY. 



Greek Church. 



GOD IN CHRIST. 

" Before Abraham was, I am." 
Adam. 

i 

Abraham. 

Jesus. 

Apostles. 
I 

1053 



Presbvterians. 



(Elizabeth.) 
I 

Luther. 



Reformers. 
(Cromwell.) 



Roman Church. 



Waldenses. 



Mennonites 



Methodists. 



Baptists. 



G. C. Episcopal Church. R. C. 
Note.— The continuity is unbroken from Adam to the separation of 
Constantinople nnd Rome. Another break occurred under Elizabeth, and 
still another under Cromwell. 



92 The Church: What It Is and Whence It Is. 



CHAPTEE XXYI. 

Fkom the Organization of the Donatists to the Organiza- 
tion OF THE MSNNONITES. 

579. What particular changes took place in the Church in 
regard to its government during the fourth and fifth centuries? 

The principal changes consisted rather in forms of 
worship than in government. Eobes and miters for 
the priests, the burning of candles, religious proces- 
sions, and images were introduced in the fourth cen- 
tury. During the fifth century, confession to the 
priest was instituted in a modified form. 

580. What changes took place in the doctrines of the Church 
during this time, AD. 400-500? 

The doctrine of purgatory was invented in the 
fourth century, and a great number of superstitions 
were added to the doctrines of the Church. During 
the fifth century pilgrimages and the worship of 
saints were introduced. 

581. What do you mean by purgatory? 

Purgatory is a word used to express the idea of a 
place of cleansing, and is based upon the notion that 
there is somewhere a fire, into which sinners go, and 
in which they stay till they are purged (or cleansed) 
from the guilt of their sins. 

582. Can any warrant of Scripture be given for such doctrine? 
No; but on the contrary, our Lord says of the 

wicked, "These shall go away into everlasting de- 
struction;" and again, "Where the worm dieth not, 
and the fire is not quenched.^ 

583. What new sects sprang up during these centuries? 
Besides those already mentioned as springing up 

during the fourth century, the Nestorians and Pela- 
gians sprang up during the fifth century. 



Pelagianism. 



93 



584. What were the peculiar teachings of the Pelagians? 
That the sins of our first parents were imputed to 

them alone; that we derive no corruption from their 
fall, but are born as pure and free from moral con- 
tamination as Adam w r as when he came out of the 
hand of the Creator; that mankind are capable of 
repentance and amendment by the use of their nat- 
ural powers and facilities, without the grace of God 
assisting them. 

585. What does the Methodist Discipline say about this doc- 
trine of the Pelagians? 

" That we are to trample under foot that enthusias- 
tic doctrine that man, by his own will, can turn to 
God by repentance and faith." 

586. What does the Methodist Church teach in regard to 
salvation? 

"That we are saved by grace through faith is a 
most wholesome doctrine, and very full of comfort." 

587. Wherein did the Nestorians differ from the other 
Christians? 

Only in the forms of expression. The Church held 
"that Christ was one divine person, in whom tiro na- 
tures were most closely and intimately united, but 
without being mixed or confounded" (Moshiem), 
and hence called Mary " the mother of God." Nes- 
torius objected to this, on the ground that the divine 
nature could neither be bom nor die, and hence Mary 
should be called the mother of Christ. 

588. What sects were the most influential during these cen- 
turies ? 

The Manicheans and Arians. The Euticheans still 
exercised a small influence, but were by no means 
formidable. 



94 The Church: What It Is and Whence It Is. 



CHAPTEE XXYII. 

From A.D. 500 to the Separation op the Greek from the 
Roman Church, A.D. 1053, Including an Account 
op That Division. 

589. What organizations were still exercising an influence 
in the Church at the beginning of the sixth century ? 

The Manicheans, mainly in Russia; the Donatists, 
who were well-nigh exterminated during this and the 
preceding century; the Nestorians, Monophy sites, 
and the Arians, who had spread their influence over 
Italy, Spain, Gaul, Burgundy, and Africa. 

590. What was the tendency of their teachings ? 

To develop self-trust and undervalue the depravity 
of man and the necessity for the atoning grace of 
Christ. 

591. How were they encouraged and built up ? 

By the support of the Yandals in Africa and the 
Goths in Italy. 

592. What effect had the expulsion of these invaders on the 
growth and influence of A nanism ? 

As soon as they were expelled and Justinian had 
no other foes to look after, he succeeded in crushing 
the Arians and destroying their influence. 

593. Were any new sects organized during the sixth cen- 
tury? 

None to materially frustrate the Church. An un- 
important sect called the Tritheists was set up, but 
never accomplished much. 

594. How were matters in the Church at the commence- 
ment of the seventh century ? 

Very much as they were a hundred years before, 
except the introduction of a great many doctrinal er- 
rors and vain and superstitious practices. Among 



"Mass" Invented. 



95 



other innovations was the doctrine of saying mass 
for the dead, and deferring baptism to occasions of 
festivity, worshiping images of saints and relics of 
the cross, and the establishment of the order called 
monks. 

595. What principal sects still existed? 

The Manicheans, Paulicians — " who had taken up 
and modified the doctrine of Manes" (Mosheim) 
— the Pelagians in two factions, the Nestorians, the 
Monophysites, which in the seventh century were 
absorbed, at least to a considerable extent, by a new 
sect which was called Maronites, from John Maro, 
who took up the doctrine of the Monophysites and 
the Euticheans. 

596. When was the foundation laid for the schism in the 
Church which resulted in a separation between the Eastern 
and Western Churches ? 

Toward the close of the seventh century. 

597. What gave rise to the controversy ? 

An overzealous desire to unite the sects of the 
Church. 

598. What were the principal sects at the time?. 

The Mohammedans, which had just sprung up; 
the Paulicians, which had been revived by one Con- 
stantine; the Monophysites, and Nestorians. 

599. What did the Emperor of Greece do ? 

He consulted Paul of Armenia and Athanasius, one 
of the bishops, in regard to the propriety of bring- 
ing all the sects into the Church. 

Note.— The eighth century is marked by strife between the different 
sects, find the accumulation of vice and superstition in the Church. 
While Charlemagne could conquer nations, he was utterly unable to con- 
quer religious bigotry, ignorance, and superstition. 



96 The Church: What It Is and Whence It Is. 



600. Did he consult the bishop at Rome? 

He did not; supposing it unnecessary to do so in 
matters pertaining solely to Greece. 

601. What did Paul and Athanasius advise? 

That a confession of faith be written up, so modi- 
fied that the sects would all accept it. 
603. Was this done? 

The confession was drawn up, and many of the sects 
accepted it; but Sophronius, a monk, opposed it, and 
pressed his opposition so persistently that the West- 
ern Churches joined in the controversy. 

603. On what pretext did the Romish (or the Western) 
Churches oppose the confession of Heraclius? 

On the ground that they were not consulted as 
they ought to have been. 

604. What transpired during the ninth century? 

In civil matters there were "wars and rumors of 
wars." The Turks, the Persians, and the Saracens 
were at war during this period. In the Church there 
was rather more quiet than for many years preceding. 
From Leo V., A.D. 903, to Sylvester II., about A.D. 
998 or 999, such was the conflict among themselves, 
and such the thirst of each for preferment over the 
other, that the schism between the Greek and Roman 
Churches seems to have been forgotten. 

605. What became of the various sects during the tenth 
century ? 

Only a trace of the Arians remained. The Donat- 
ists and Mennonites, and many other sects, are lost 
sight of, while the Manicheans or Albigenses ( which 
were the same in doctrine), the Nestorians, and Mo- 
nophysites still remained. 

606. What is the record of the eleventh century? 



Popes and Patriarchs. 



97 



Much the same as the tenth century. From A.D. 
687 to A.D. 1100 the history of the Church may be 
written in one line, viz. : From bad to worse, from igno- 
rance to ignorance, from darkness to darkness. 

607. Did the eleventh century develop any new sects? 
None of any consequence. Several new names 

were given to the Paulicians, such as Publicans, 
"Good Men," "Bulgarians," etc. One new sect is 
mentioned in A.D. 1089 as Nominalists. 

608. What was the state of the controversy between the 
Eastern and Western Churches during the eleventh century? 

The coals of discord lay buried in the ashes of 
time and engagedness till Cerularius, in A.D. 1053, 
kindled them into a flame. 



CHAPTEK XXVIII. 

From A.D. 500 to the Separation of the Greek from the 
Roman Church, A.D. 1053, including an Account of 
That Division (Continued). 

609. Who was Cerularius, the man who revived the contest 
between the Greek and Western Churches? 

Cerularius was Patriarch of Constantinople. 

610. What is a patriachf 

In the sense in which it is used here it is a dignitary 
— bishop — in the Church; so called from his fatherly 
authority in the Church. 

611. Were there other patriarchs in the Eastern Churches 
besides Cerularius? 

Yes; atEphesus, Csesarea, Alexandria, and perhaps 
in other places. But the patriach at Constantinople 
was styled the patriarch. 
7 



98 The Church: What It Is and Whence It Is. 



612. Why was the bishop at Constantinople called the pa- 
triarch ? 

Because he was honored above the rest, having 
powers and authority which no other of the bishops 
or patriarchs exercised. 

613. "Who was bishop at Rome? 
Leo IX. 

614. What was the bishop at Rome called? 

He was called a pope, because he was regarded as 
the common papa, or father, of all Christians. 

615. What particular question did Cerularius raise which 
provoked the controversy? 

The use of unleavened bread in the celebration of 
the Lord's Supper among the Western Churches. 

616. Was this the only question raised by Cerularius? 

No. While this was the question which provoked 
the most fiery discussions, other questions relating to 
doctrines and customs which had helped to corrupt 
the Church were also raised by him. 

617. Who was Emperor of Greece at this time? 
Constantine Monomachus. 

618. Did he seek to arrest the controversy and heal the dis- 
sensions? 

He did; and to that end he requested Leo IX. to 
send a legation, or committee of men having pow- 
er to act, to Constantinople for the purpose of restor- 
ing and preserving the tranquillity of the Church. 

619. Who did Leo send? 

Humbert, Amalfi, and Frederic, who manifested an 
insolent and determined spirit to establish among the 
Greeks the authority of the pope. 

620. How did Cerularius meet this spirit? 

With a similar spirit of determined resistance. 



Popes and Patriarchs. 



99 



621. What was the result of this failure to conciliate mat- 
ters? 

The Koman legates left Constantinople in disgust; 
and in A.D. 1054 declared the Patriarch of Constan- 
tinople and all his adherents expelled from the Church. 

622. What reasons induced Constantine to curry favor with 
the Pope of Rome ? 

His provinces were being wrested from him by the 

Saracens and Turks, and he desired to place the Eo- 

mans under obligations to himself. 

623. Did Cerularius submit to the act of excommunication ? 
He did not; but in turn excommunicated the 

legates and all others who were concerned with them. 

624. What was the outcome of these mutual excommunica- 
tions. 

Each party disregarded the authority of the other, 
and each claimed to be the Church. 

625. What other facts occurred during this period which de-. 
mand notice here? 

The spread of the influence of the Nestorians, 
the Monopliysites, and Paulicians. 

Note.— As our purpose and plan forbid our going too far -with details, 
it may be proper just here to devote a chapter to the changes which took 
place in the Church during and before the eleventh century. This is nec- 
essary for the following reasons; 1. To vindicate the conduct of some who 
were called heretics. 2. To show the necessity for a reformation. 3. That 
the reader may see how far the reformation has succeeded. 



CHAPTEE XXIX. 

Of Changes Which Took Place in the Church during and 
before the eleventh century. 

628. Will you mention some rites, ceremonies, or doctrines 
which crept into the Church after the apostolic day? 



100 The Church: What It Is and Whence It Is. 



Transubstantiation (sometimes called consubstan- 
tiation), purgatory, image worship, extreme unction, 
infallibility of councils and of the pope, the suprem- 
acy of the pope, and his authority over the other 
ministers of the Church, besides a great number of 
strange and ridiculous customs. 

627. What do you mean by transubstantiation? 

In the sense in which it is used by the Romish 
Church, it means the change of the wine and bread 
used in the sacrament into the real body and blood of 
the Lord. 

628. Did science, as then understood and taught, have any- 
thing to do with foisting this monstrosity on the Church? 

According to Edgar, some opinion of Aristotle sug- 
gested it. 

629. To what opinion does Edgar allude? 

To the opinion of Aristotle that "matter primarily 
existed without regard to quality, quantity, figure, or 
propriety of body." 

630. How did the Romanists argne from this opinion? 

It is not certainly known by what logical process 
the conclusion of transubstantiation was reached ; but 
if the opinion be a true one, the real body and blood 
might be present in the cup without the possibility of 
detecting it. 

631. When was the doctrine of transubstantiation first made 
a doctrine of the Church? 

About A.D. 1215. 

632. Who was the pope at Rome, and through whose influ- 
ence was this cannibalistic idea incorporated into the doctrine 
of the Church? 

Innocent III. was pope, and it was through his in- 
fluence as pretended head of the Church. 



Errors of Romanism. 



101 



633. What do Roman Catholics mean by purgatory? 
Purgatory is a place — so they say — somewhere in 

the future, which has in it some sort of fire, into 
which the souls of the wicked go, and where they re- 
main till the fire of purgatory and the prayers of the 
priests prepare them for heaven, after which they go 
directly to the bosom of God. 

634. When was this doctrine invented ? 
During the first part of the fifth century 

635. What use did the Church have for such a doctrine as 
this, seeing it is not in the Bible ? 

The priests used it as a source of revenue. 

636. How was it made a source of revenue ? 

The ignorant people were made to believe it, and 
then their sympathies were worked ujjon till they 
would consent to pay large sums of money to have 
their dead friends prayed out of purgatory. 

637 Does the Roman Church still make money in this 
way out of this false doctrine? 

They do. In 1882 a rich sinner died, and being a 
member of that Church, provided in his will that a 
certain sum should be paid to the priest for praying 
his soul out of purgatory. The executor of the will 
refused to pay out the money, requiring proof of the 
performance of the work. The priest appealed to the 
courts, and the courts sustained the executor, and re- 
quired the priest to make proof of the fact that the 
soul of the poor man was actually released from pur- 
gatory — an unknown place.* 

638. Does this doctrine find any support in the Bible ? 

It does not; but, on the contrary, is clearly repug- 
nant to its teachings.' 



* Quoted from press dispatches. 



102 The Church: What It Is and Whence It Is. 



639. What does our Lord say in Matthew xxv. 46? 
"These [the wicked] shall go away into everlasting 

punishment: but the righteous into life eternal." 

640. What is extreme unction ? 

It is the pouring of oil on persons who are thought 
to be dangerously sick, whether saints or sinners. 

641. What do Eomanists call it, and what do they say are 
the effects of it ? 

They call it a sacrament, and say it is a "medicine 
for the healing of both soul and body." 

642. When was it invented, and by whom? 

It was invented about the middle of the fifth cen- 
tury, by Decentius, an Italian bishop. 

643. When did the Church adopt it as one of the doctrines 
to he accepted and believed ? 

Sometime during the twelfth century. 

644. Has it any support in the Bible ? 

As a means of working miracles, it was used by the 
apostles when one was sick, " among you "— i. e., 
among the Christian brethren; but it was not resort- 
ed to by Paul, nor by any of the early Christians 
after the days of the twelve apostles. 

645. When were-images introduced into the Church as a 
means of worship ? 

In A.D. 726. 

646. Did the Eastern or Grecian Church accept this doc- 
trine ? 

No. In A.D. 754 a council composed of three hun- 
dred and thirty-eight bishops was convened for the 
purpose of deciding the controversy about it, and 
after a session of six months these three hundred and 
thirty-eight learned bishops rejected it as a false doc- 
trine. 



Errors of Romanism. 



103 



647. What do these errors in the Church show ? 

They show its tendency to degeneration and cor- 
ruption, and the imperative necessity for a thorough 
reformation. 

648. How was heresy punished by the authorities of the 
Church ? 

With death or banishment. 

649. What was called heresy? 

Opposition to any of the doctrines or customs of 
the Church, however absurd and out of place such 
doctrines or customs may have been. 

650. Name some of the heretics. 

Jerome, John Huss, Waldo, Athanasius, Latimer, 
and hundreds of others. 

651. What was the character of these men? 

They were men of great piety and probity of life, 
devoted to the cause of Christ and pure religion, and, 
in most instances, were men of great learning and 
correct understanding in things pertaining to the 
Church. 

652. What is Athanasius sometimes called? 

The father of orthodoxy, because of a creed or sys- 
tem of religious belief which he drew up, and which 
has been considered to approach more closely to the 
teaching of the apostles than any confession of faith 
previously formulated. 

653. What were some of the customs which were opposed 
by those good men, who were called to suffer as heretics? 

Such, for example, as burning the 2:0 wn from the 
back of a woman for the spiritual edification of the 
spectators (Edgar's " Variations of Popery," page 42), 
crucifying young women in order to illustrate our 
Lord's suffering (see the same), the worship of the 



104 The Church: What It Is and Whence It Is. 



ass (see the same, page 43); self-torture for the cure 
of evil passions (ibid., page 40), and many others, be- 
sides those doctrines anti customs already mentioned. 

654. Has the Roman Catholic Church always been steadfast 
in faith and changeless in doctrine ? 

By no means. In the fourth century, during a pe- 
riod of less than one hundred years, the Church of 
Eome declared itself against Arianism thirteen times, 
and fifteen times it declared in favor of Arianism, 
while seventeen times it declared in favor of semi- Ari- 
anism. (See Edgar.) 



CHAPTEE XXX. 

From the Disruption of the Church, by Which the Gre- 
cian Church Was Established, to the Reformation. 

655. What was the state of the Church at the commence- 
ment of the twelfth century? 

The Patriarch of Constantinople was virtually the 
head of the Grecian Church, and the Pope of Home 
the head of the Romish Church. 

656. What was the condition of the various sects which had 
sprung up from time to time ? 

They had in a large measure disayypeared from the 
pages of history. The Manicheans, Euchites, and 
one or two other sects, still existed. 

6?>7. What npw spct sprang up during the twelfth century ? 

The Bosromites, headed by Basilius, tbeCatharists, 
Petrobussians, Henricians, Arnoldists, the Waldenses 
(who were also called Albi^enses), and a few others, 
almost all of whom were destroyed before the close 
of the next century. 

658. Who was the leader of the sect called Waldenses? 

Peter Waldo, a merchant of Lyons. 



Waldenses, Donatists, Etc, 



105 



659. By what other name were the Waldenses known ? 
"The Poor Men of Lyons," " Lyonists," and Al- 
bigenses. 

680. Did the Waldenses object to any of the doctrines of the 
Church, or try to infuse any new doctrine ? 

No. Mosheim says they " did not attempt to intro- 
duce new doctrines nor impose new articles of faith." 

661. What officers did they place over the Church ? 
Bishops, presbyters, and deacons. 

662. Did the Waldenses accept the doctrine of infant bap- 
tism ? 

They did, as that was an established doctrine of the 
Church, and they "did not attempt to introduce any 
new doctrine, nor establish any new articles of faith." 
(See Mosheim, edition 1856, page 291.) 

683. What had become of the Donatists, whose origin we 
found in A.D. 311? 

They had been lost and exterminated by the wars 
end persecutions of the few preceding centuries. 
Scarcely any trace of the Donatists can be found aft- 
er the sixth century. 

664. Are the Waldenses the same people, but known in the 
twelfth century by another name ? 

No. The Donatists originated in the fourth cen- 
tury, under the leadership of Donatus; and the Wal- 
denses originated in the twelfth century, under 
Waldo. 

665. By what names were the different sects known toward 
the close of thp twelfth century ? 

All in the jurisdiction of the Church of Eome were 
known as Waldenses or Albigenses, while the eects 
under the jurisdiction of the Grecian Church were 
called Massalians or Euchites. 



106 The Church: What It Is and Whence It Is. 



666. What great iniquity was instituted in the Church dur- 
ing this century — the twelfth? 

The sale of indulgences. 

667. What do you mean by the "sale of indulgences? " 

I mean the bishops would, for money or for service, 
permit members of the Church to commit the great- 
est crimes, and for the money or service so rendered 
procure the pardon of their sins. 

668. What new method for detecting and punishing those 
who saw fit to differ from the Church was adopted at the begin- 
ning of the thirteenth century? 

The Inquisition. 

669. How was the Inquisition organized ? 

A court composed of three persons — one priest and 
two laymen — was appointed in every city. 

670. How did the court proceed ? 

At first the proceedings were somewhat regular. 
Information was received and conviction secured very 
much as was done in regular ecclesiastical proceed- 
ings, until Dominic took hold of the Inquisition; 
then all forms of law were laid aside, all justice bur- 
ied, and fire and fagots applied to any who happened 
to gain the displeasure of the Inquisition. 

671. How were the sects known in the thirteenth century ? 
All who opposed the corruption of the Church of 

Rome were called Albigenses; but by the more care- 
ful historians the name Albigenses is used in a more 
special sense. It includes Waldenses, Paulicians, 
and Nestorians. 

672. What sects were now included in the sect of the Pau- 
licians? 

The Manicheans, Publicans, Catharists, Jacobites, 
and Bulgarians. All of these, together with the Pau- 



John Wyclif. 



107 



licians, were originally called Maniclieans, from 
Manes, the originator of the sect of Maiiicheans. 

673. What new sects sprang up during tne thirteenth cen- 
tury? 

A sect calling themselves "Brethren and Sisters of 
the Free Spirit," who were called in France Beguins; 
also a sect calling themselves "Apostles." 

674. What effect had the crusade of the inquisitors on these 
sectarians ? 

By the close of the thirteenth century they were 
all well-nigh crushed out of existence. 



CHAPTEE XXXI. 

From the Disruption of the Church, by Which the Grecian 
Church Was Established, to the Reformation 
(Continued). 

675. What was the condition of the Church at the begin- 
ning of the fourteenth century ? 

Its authority was extended almost over the whole 
civilized world. 

676. What bold, good man rose up in the fourteenth century 
to contend for the truth? 

John Wyclif, whose words still live and inspire 
the lovers of truth. 

677. What sect sprang up in the Greek Church ? 

The Quietists; so called from their contemplative 
manner of life. 

678. What was the effect of their first appearance? 
They were denounced and persecuted as the other 

sects were. 

679. Did this persecution continue? 



108 The Church: What It Is and Whence It Is. 



No. In 1341 the Greek Church indorsed the Qui- 
etists, and put their }jersecutors to night. 

680. What ancient sects still maintained an existence dur- 
ing this century — the fourteenth ? 

Waldenses, Manieheans (or Paulicians), the Apos- 
tolists, and Beguins. A new sect sprang up in 1373 
called Dancers. 

681. Why was this new sect called Dancers ? 

Because of a habit they had, when in company, of 
suddenly catching hold of each other's hands and 
dancing and swinging around till they would fall 
from exhaustion. 

682. What did they claim as the result of this sort of caper- 
ing? 

That it enabled them to experience the most de- 
lightful sensations. 

683. Were these dances confined to persons of the same sex? 
They were not; but were carried on between the 

sexes. 

684. Is there an instance of dancing recorded in the Bible 
where males and females danced together? 

There is not. The dancing spoken of in the Bible 
was with the one sex to the exclusion of the other. 

685. What great event occurred during the fifteenth century 
which has given importance to the commerce of the world, and 
enlarged the sphere of civilization and Christian usefulness ? 

The discovery of America by Columbus. 

686. What localities did Columbus first discover? 
The islands of Cuba and Jamaica. 

687. As soon as it was known that these islands were dis- 
covered and peopled, what did the Church of Eome do? 

She sent monks and friars to plant her banners 
there, and claim these islands for her own. 



Greek and Roman Churches. 



109 



688. When it was known in Europe that Columbus had dis- 
covered a great continent here, what did Alexander II. do ? 

He divided all the discoveries o£ Columbus be- 
tween the Portuguese and Spaniards. 

689. What did he expect of them in turn for the allotment 
of so great possessions? 

That these nations would plant Bomanism here, 
and defend it with the authority of their arms. 

690. What was the fate of the sects at this time ? 

A few of them still existed — a few Nestorians in 
China, and a few Manicheans, Waldenses, and Breth- 
ren of the Free Spirit in different parts of Europe. 

691. What great calamity befell the Greek Church during 
the fifteenth century? 

The Turks having captured Constantinople, reli- 
gious liberty was discontinued in a part of the Epis- 
copal See, while in the other it was so restricted as 
not to amount to religious liberty. 

692. What was the comparative condition of the Grecian 
and Eomish Churches at the close of the fifteenth century ? 

While the Grecian Church was almost confined to 
the city of Constantinople, the Romish Church was 
established over all Europe, Asia, and Africa. 

693. Mention some of the countries under the dominion of 
the Eomish Church at the commencement of the sixteenth 
century. 

Italy, Spain, Portugal, France, England, Scotland, 
Sweden and Denmark, and Poland, with other Eu- 
ropean States, and China, Asia, and Africa. 



110 The Church: What It Is and Whence It Is. 



CHAPTEE XXXII. 
Concerning the Keformation — A.D. 1501 to 1600. 

694. Give an outline of the religious condition of the Church 
at the commencement of the sixteenth century. 

Its officers were vain, ambitious men, stained with 
every conceivable crime, from evil thoughts to mur- 
der and incest. Its institutions had become engines 
of torture, and its chief work a work of death. It 
had chauged its charities to revenge, its salvation for 
superstition, and its doctrine had been displaced by 
the commandments of men. Its means of grace it 
had changed for a source of revenue. It had put its 
priests in the place of Jesus, and its pope in the place 
of God. lis pity had been turned to hate, and its 
sympathies to fiery revenge. 

695. What had God promised concerning the Church? 
That the gates of hell should not prevail against it. 

696. Had he "forgotten to be gracious?" 

No. Year after year and century after century he 
called up men to deliver his people and preserve his 
truth; but like as in the ancient Egyptian monarch, 
the hard-hearteduess of men held his people and his 
truth in bondage. 

697. Was the truth of God preserved through all the period 
of darkness and corruption? 

Yes. In the writings of the apostles and fathers, 
kept before the world by the agitations of a few holy 
men, the truth has been well preserved, and we have 
it now "as it is in Jesus." 

698. If you examine the Church of this period as to its or- 
dinances, sacraments, doctrines, ministers, etc., does it bear as 



The Reformation. 



Ill 



close a resemblance to the apostolic Church as the " church in 
the wilderness " did? 

By no means. The doctrines of the Church in the 
wilderness, its ministers and its sacraments, were in all 
essential particulars identical with those of the apos- 
tolic day. 

699. What does D'Aubigne say concerning the condition of 
the Church at this period? 

Volume L, page 56: " There was a stated price for 
murder, infanticide, perjury, adultery, burglary, etc." 

700. Can it be wondered at that God should purge his Church 
of such corruption? 

No. The most wonderful thought connected with 
it is that lie should have borne so long with the sins 
and follies of his people. 

701. How does St. John prophesy of this period? 
Revelation xvii. 5: "And upon her forehead was 

a name written, MYSTERY, BABYLON THE 
GREAT, THE MOTHER OF HARLOTS AND 
ABOMINATIONS OE THE EARTH." 

702. What comments are made upon this passage from Rev- 
elation xvii.? 

Jenks says: "The unchristian tyranny and seduc- 
tions had reduced the Church into a most desolate 
state, and made it like a desert." Scott says that the 
Roman Catholic Church "is entitled to the name 
'MYSTERY, BABYLON THE GREAT.' . . . She 
is in fact the 'MOTHER OE HARLOTS AND 
ABOMINATIONS OE THE EARTH.'" Similar 
testimony is borne by Clarke, Henry, McKnight, 
and others. 

703. Did God raise up a great and powerful nation for the 
purifying of his Church? 

No. Had he done so, the arm of man might have 



112 The Church: What It Is and Whence It Is. 



been seen in the Reformation more plainly than the 
hand of God. 

704. What method did he adopt in order to effect this won- 
derful work? 

His own grace and power as put forth in the indi- 
vidual effort of his humble servants. 

705. Who was his principal agent in perfecting this great 
work? 

Martin Luther, the son of a poor miner, who worked 
in the Thuringian mines. He was born November 10, 
A.D. 1483, and was dedicated to God in baptism the 
next day after his birth. 

706. Where was Martin Luther born, and why was he 
named Martin f 

He was born at Eisleben, in Saxony, and was named 
Martin because he was born on the evening of the day 
called " St. Martin's Day." 

707. Who were the parents of this illustrious man? 
John Luther and Margarette Lindemann. 

70S. What is said of Martin Luther's early life? 

He was studious, pious, and perfectly trustworthy. 
He was highly educated, and at an early age became 
a monk of the order of St. Augustine. In A.D. 1509 
he was made a bachelor of divinity, and at once be- 
gan to preach. Sometime between 1509 and 1512 he 
was made a doctor of divinity. During this time he 
was called to the university at Wittenberg. 

709. What seems remarkable in connection with his call to 
the university? 

The fact that a man so young and so pure should 
have been called to a school which had been chartered 
by Frederick as an oracle, and that too just at the time 



The Reformation. 



113 



when no other movement would so effectually have 
overturned the whole of Romanism. 

710. What steps did Lather take to bring about the Reforma- 
tion? 

In his life he was pure, in his learning he was 
thorough, and in his preaching he resorted to the Bi- 
ble for his arguments and proofs. 

711. What particular acts first provoked 1he opposition of 
Luther, and ?et his heart on reforming the Church? 

The conduct of Tetzel, the peddler in indulgences, 
who drove the poor young man Myconius away be- 
cause he wanted the pardon of sins " without money 
and without price." 

712. What conduct on the part of Luther first excited the 
opposition of the Church people against him? 

While acting as confessor at Wittenberg a great 
number of people came to him to confess their sins 
and obtain pardou. Some confessed murder, some 
adultery, some usury, etc. Luther corrected, re- 
proved, and exhorted the people who had confessed 
to forsake their sins. This they said they would not 
do. Still he urged. They appealed to their letters 
of indulgences, to which Luther replied: "I have 
nothing to do with those papers. 'Except ye repent, 
ye shall all likewise perish.' " 

713. What effect did Luther's conduct have on Tetzel, the 
indulgence peddler? 

He stormed and raged and cursed Luther, and 
threatened to burn all who opposed the doctrine of 
indulgences. This called out a rejoinder from Luther 
in a public discourse delivered at Wittenberg, which 
finally set the wheels of reformation in motion. 
8 



114 The Church: What It Is and Whence It Is. 



CHAPTEE XXXIII. 

Concerning the Reformation— From A.D. 1501 to AD. 1600 
(Continued). 

714. Did Luther propose any new doctrines or organize any- 
new sect? 

He did not. His object was to work in the Church 
and purify it; not to create schisms or engender strife, 
but to return to the old landmarks left by the apos- 
tles. 

715. At what date may we consider the Reformation as 
fully inaugurated ? 

At the time of the calling of the Diet of Worms, in 
A.D. 1521. 

716. What was the result of the Diet there? 

Luther was granted a safe return to his home; but 
after leaving Worms the Diet condemned him. 

717. What measures did Frederick the Wise adopt to pre- 
vent the assassination of Luther? 

He dispatched three tried and true men, who, over- 
taking Luther, conveyed him to the castle of Wurtem- 
berg, where he was kept in seclusion for ten months.* 

718. For what purpose did Luther leave Wiirtemberg? 
That he might check the excessive zeal of his young 

colaborer, Carlostadt, who had violently thrown down 
the images in the church at Wittenberg, and broken 
them in pieces. 

* D'Aubigne says there were five men, and intimates that the whole 
thing was without the knowledge of Frederick; while Dr. Mosheim says 
there were three, and suggests that Frederick was cognizant of tlie whole 
proceeding. The fact that Frederick, who was a warm friend to Luther, 
made no inquiry as to his whereabouts, and the fact that all historical ac- 
counts of the affair neglect to mention any anxiety upon the part of those 
princes who had espoused Luther's cause, strengthened by the further fact 
that Luther left the castle at his own option, calling it his Patmos, go to 
sustain the opinion set forth above. 



The Reformation. 



115 



719. What important changes were effected by Providence 
in 1526 to 1527 to farther the cause of the Eeformation? 

John, the successor of Frederick the Wise, threw off 
the papal yoke, and established a Church in Saxony, 
under rules, regulations, and doctrines prepared by 
Melauchthon under the advice of Luther. 

720. What was the general outlook for the Reformation soon 
after this step was taken by John? 

The papal authorities began to talk of war against 
the reformers, and to threaten to put a stop to their 
success by taking their lives. 

721. How was this calamity postponed? 

A Diet was called at Speyer in 1526, which passed 
resolutions granting a sort of religious liberty until 
a general council could be called to decide the ques- 
tions in dispute. Besides this, Charles Y. besieged 
Koine in 1527, and so engaged the emperor and pope 
that they had no time to make war on the reformers. 

722. What was the duration of the impetus and protection 
thus given to the reformers? 

It was only temporary. In 1529 another Diet was 
called at Speyer, which repealed the resolution of 
three years before. 

723. What course did the friends of reformation pursue 
after the Diet of 1529 repealed the resolutions of the Diet of 
1526? 

Kegarding this action as unjust, and believing a 
General Council could be convened as well as a Diet, 
they issued a protest to the action of the Diet of 1529. 

724. When was that protest issued, and what resulted from 

it? 

It was issued April 19, 1520; and from the fact that 
they had protested, they were called Protestants, 



116 The Church: What It Is and Whence It Is. 



725. What circumstances gave rise to the Augsburg Confes- 
sion? 

The Protestants were accused of all the strange doc- 
trines of the various fanatical sects of that age, and 
the Elector of Saxony, in order to set before the world 
just what the Protestants did believe, requested Me- 
lanchthon to draw up a confession of faith, which 
he did with the advice of Luther. This confession 
was read to the Emperor and princes at Augsburg in 
1530. 

726. State when and by whom the Eeformation was intro- 
duced into the different countries of Europe. 

The Reformation was introduced into Germany by 
Luther in A.D. 1517; into Switzerland by Melanch- 
thon in 1519, and into France by Calvin in 1529. 
John Knox carried the Reformation into Scotland in 
1560, and George Brown carried it into Ireland and 
the United Provinces in 1566. In 1530 Olans Petri 
carried it into Sweden. Denmark received it in 1521, 
but by whom is not so certain.* 

727. What remarkable effect did this War of the Reforma- 
tion have on the superstition and ignorance of the people, par- 
ticularly of the Church of Rome, and on the educational inter- 
ests of the country ? 

Very great. Historians mention the fact that tiven- 
ty -seven universities were established during and im- 
mediately after the Reformation. The doctors of 
divinity began the study of Greek anew, and obtained 
more correct ideas of the teachings of the apostles, 
and of the audacity of Rome in mutilating the apos T 
tolic writings. 



* When the work was fnlly inaugurated four years later — viz., in 1521 
—Germany was the cradle of the Reformation. 



The Reformation. 



117 



728. We have spoken of the Confession of Augsburg: what 
did the papacy do about that confession? 

The pope appointed Faber and others to reply to it. 

729. What was the character of this reply, and what did the 
pope's legates do with it ? 

It was a contradiction of the Confession of Augs- 
burg, to which the pope's legates demanded the as- 
sent of all the reformers; and when Melanchthon and 
others desired a copy of it that they might show its 
folly, the pope refused it. 

730. In 1530, when the emperor had threatened to subdue 
Protestantism by secular force, what did those princes do who. 
were the friends of the Protestant movement? 

They entered into an alliance for the better protec- 
tion of their states and provinces against the power- 
ful influence of Rome. 

731. By what name is this alliance known in history? 
The Alliance of Smalcald. 

732. Did Rome carry out her threats? 

She did as far as she was able. In 1547 the Saxony 
prioces met the emperor's forces, and after a short 
battle their army was routed, and the Elector of 
Saxony and the Landgrave of Hesse were taken pris- 
oners. A treaty of peace was agreed to in the same 
year, by which the Protestants were to recognize Fer- 
dinand as King of the Romans, and pay an indemnity 
to Rome to help fight the Turks. 

733. What concessions were made to the reformers in this 
treaty? 

They were to have religions liberty till such time as 
the long-promised General Council could be called. 

734. While the above-named facts were transpiring, what 
important events occurred ? 



118 The Church: What It Is and Whence It Is. 



The appearance at Minister of a wild and blasphe- 
mous sect called Anabaptists, and the withdrawal of 
Henry VIII. from the jurisdiction of the Church of 
Eome. 

735. What was the effect of the conduct of the Anabaptists? 

It was exceedingly hurtful to the cause of the Ref- 
ormation , as all who opposed Rome were now called 
Protestants, and the conduct of this sect was alike of- 
fensive to Protestants and Romans. 

736. What was the effect of the course pursued by Henry 
VIII., King of England? 

While it drew the attention of the pope from the 
movements of the reformers, and incidentally gave 
them some protection, it was of no real service, for 
this royal demon became as vile an enemy to the Ref- 
ormation as Paul III. or Alexander. 

737. What was the status of the Roman Catholic Church in 
England after Henry VIII. declared himself the head of the 
Church in that kingdom ? 

It ceased to have an official existence in England, 
and the Church which Henry VIII. set up is the 
(Episcopal) Church of England. 

738. How was the straggle for religious liberty — independ- 
ence of the pope and the Emperor of Rome— brought to a close? 

In 1552 Maurice, whose father-in-law (Philip, the 
Landgrave of Hesse) was taken a prisoner in 1537, 
and not released as Maurice had hoped, raised a pow- 
erful army, and marching upon the emperor (Charles 
V. ), so surprised and routed his forces as to compel 
him to accept terms at the hands of Maurice. 

739. What had become of Luther during these struggles? 
Luther died February 18, 1546. 



Treaty of Pacification. 



119 



CHAPTER, XXXIV. 

Op the Reformation, from A.D. 1501 to A.D. 1G00. 

740. What was Luther's opinion as to defending religion 
with carnal weapons ? 

The only weapons he recognized were faith and 
prayer. 

741. Did Luther live to see his colaborers driven to the 
use of the sword in order to avoid fagots, fire, and rack ? 

He did not. He was permitted to see the cloud 
rise and hear the first drops of the purifying rain of 
heaven, but never heard the thunder nor saw the 
storm which shook the shackles from the Church of 
God. 

742. By what name is the treaty between Maurice and 
Charles V. known in history ? 

The Treaty of Pacification. 

743. Why is it so called? 

Because it settled the question as to the rights of 
the reformers, and pacified the hostilities of Rorue. 

744. What were the provisions of the first articles? 
"The first three articles agreed that Maurice and 

his confederates should lay down their arms, and 
should lend their troops to Ferdinand to defend Ger- 
many against the Turks, and that Philip should be 
set at liberty." (Mosheim.) 

745. "What was stipulated in the fourth article? 

"That the rule of faith called the Interim should 
be null and void; that the contending parties should 
enjoy the free and undisturbed exercise of their reli- 
gion until a Diet should be assembled to determine 
amicably the present dispute [which Diet was to meet 
in the space of six months]; and that this religious 



120 The Church: What It Is and Whence It Is. 



liberty should continue always if it should be found 
impossible to come to uniformity in doctrine and 
worship." ( Mosheim. ) 

746. What further agreements were reached in this famous 
treaty ? 

"That all who' had suffered banishment, or any 
other calamity, on account of the league of Smalcald 
should be reinstated to their privileges, possessions, 
and employments;" that a certain number of reform- 
ers were to be always attached to the Diet of Speyer, 
and that high court should be open to them as well 
as to the Catholics. 

747. The fourth article of this treaty mentions the Interim. 
What is meant by the Interim ? 

It was a formulary drawn up by the order of the 
emperor in the interval of General Councils, and was 
called the Interim because it came between the 
councils, and was temporary. 

748. In the agreements appended to the treaty the league 
of Smalcald is mentioned. Will you explain what that was? 

It was an agreement entered into A.D. 1530 by all 
those princes who were friendly toward the Protest- 
ants — and already noticed in these "facts" — to com- 
bine their forces to resist the secular power of the 
Pope of Pome. 

749. The fourth article agreed that a General Conncil should 
be called in six months. What was the result of that agree- 
ment ? 

For what seems to be good reasons, the Council 
was not convened till 1555, or nearly three years after 
the treaty. 

750. When the Council met, what did it do? 

It decided that the Protestants who followed the 



Henry VIII. of England. 



121 



Confession of Augsburg — that drawn up by Melanch- 
thon, and mentioned before— should be exempt from 
the jurisdiction of the pope, and from the authority 
of the bishops of the Church of Kome; that they 
should have perfect liberty to enact laws for them- 
selves relative to religion, and to attach themselves 
to that Church which they thought purest; that all 
those who injured any person on account of religious 
views, or for religious sentiments, should be pun- 
ished as enemies of the empire and invaders of lib- 
erty. 

751. How were matters in England at this time? 

Henry VIII. was dead, and Edward VI. had suc- 
ceeded to the crown. The course pursued by Ed- 
ward was just the reverse of that pursued by Henry, 
and his reign promised to be one of great blessing to 
Protestantism. 

752. Why were the hopes of the Protestants not fully real- 
ized? 

This noble Prince (Edward VI.) lived only about 
six years, when he was succeeded by his sister Mary, 
who, with all the cruelty of her wicked father (Hen- 
ry VIII.), began again to deluge her country and 
her people with blood. 

753. How long did this wretched state of things last? 
About eleven years, when this wicked creature 

died, and left the crown to "the Lady Elizabeth," 
who again inaugurated a reign of peace and love. 

754. What was the effect of the reign of Queen Elizabeth? 
Protestantism became an established fact in En- 
gland, and Kome entirely lost its hold. 

755. What was the cause of Henry VIII. withdrawing from 
the C\ lurch of Rome ? 



122 The Church: What It Is and Whence It Is. 



Having fallen in love with one of the queen's maids, 
he desired a divorce from his wife that he might mar- 
ry the maid; but, according to the laws of the Church 
of Eome, sanctioned by the laws of England, a di- 
vorce was not valid unless signed by the pope. The 
pontiff refused to sign the divorce as head of the 
Church; and Henry, in order to meet the technicali- 
ties of the law, announced himself as head of the 
Church, so that he might sign his own divorce. 

756. Was this the origin of the Church of England ? 

It was; and from this Church the Protestant Epis- 
copal Church in the United States has its origin. 

757. After the death of Luther, who became the leader of 
the Protestant cause ? 

Melanchthon, a man of extraordinary learning, sa- 
gacity, and logical acumen. His pen was ever ready, 
and the words which fell from it were pillars of 
strength to the Reformation. 



CHAPTER XXXV. 

Concerning Some op the Sects in Existence During the 
Sixteenth Century. 

758. What is said of the Nestorians during this time? 

On page 425 Mosheim speaks of them as having 
disappeared; but as they are elsewhere mentioned in 
connection with occurrences of this century, it is 
probable they had a feeble existence — partly known 
as Nestorians and partly as Jacobites. 

759. What became of the Greek Church during the period 
of the Reformation? 



Lutherans, Etc. 



123 



It kept its members pretty well together, and to 
some extent threw off the enormities it had put on 
under the pupilage of the Church of Rome. 

760. What had become of the Monopby sites ? 

They had a feeble existence in Asia and Africa. 

761. What new school of theologians sprang up during this 
century which gave shape to the theology of the present age? 

The Arminians. 

762. What is said of several sects scattered over Asia who 
claimed their origin from John the Baptist? 

That they were not of such origin; but were the 
offspring of a Jewish faction headed by a man by 
the name of John. 

763. What is said of the Ebionites and Manicheans? 
That there were some sects in Asia who claimed 

to have derived their doctrines and usages from 
those ancient sects. There are also some traces of 
the Maronifces in this century. 

764. When did the Lutheran Church spring up? 

The origin of the Lutherans may be put at the 
signing of the treaty between Maurice, Elector of 
Saxony, and Charles V., in 1552. Some historians 
elate their origin from the reading of the "Confes- 
sion " at Augsburg, in 1530. 

765. What was the condition of the Mennonites (a sect 
which sprung np in 1436 under Menno) at the close of the work 
of reformation? 

They had been divided and subdivided into a num- 
ber of factions under the name of Anabaptists; but, 
encouraged by the results of the Reformation, they 
succeeded in drawing some of their sects into a solid 
communion; and about 1572 William, Prince of Or- 
ange, procured for them an act of toleration. 



124 The Church: What It Is and Whence It Is. 



766. When thus recognized, did they adopt the doctrines 
and principles of the Anabaptists or those of Simon Menno? 

They adopted the views of Menno, and in a Confes- 
sion of Faith published in 1626 they denied all con- 
nection with, and sympathy for, the ''fanatical sect of 
the Anabaptists." 

767. How were the Mennonites divided? 

Mainly into two branches. One was called Water- 
landians; the other was called Flanderins. 

768. What did the Mennonites teach concerningthe Church ? 
1. That there was an invisible Church, composed of 

members from all sects and communities that bear the 
Christian name. 2. That the mark of a true Church 
is not found in the unspotted sanctity of all its mem- 
bers, but in subscribing to the truth as it is in Christ 
and an agreement to defend that truth. 

769. Which of the branches of the Mennonites taught that 
"subscribing to the truth as it is in Christ and an agreement to 
defend that truth " were the marks of a true Church? 

That branch known as Flanderins, so called be- 
cause they lived principally in Flanders. 

770. What did the Waterlandians teach concerning the na- 
ture of the Church ? 

That holiness of life and purity of manners were 
the marks of a true Church. 

771. Were the Mennonites otherwise divided than as has 
been already stated ? 

Yes. There are two other sects which probably 

sprang from the Mennonites — one which is known 

by the simple title of Baptists, and another known 

as Antipedobaptists. 

773. What forms of doctrines and usages did the Baptists 
adopt? 



Baptists, Particular and General. 



125 



The Baptists adopted the doctrines and usages of 
the Presbyterian Church, except as to baptism. 

773. By what other name are these Baptists known? 
By the title of Particular Baptists. 

774. By what name are the Antipedobaptists called in his- 
tory? 

They are sometimes known by the name of General 
Baptists. 

775. State some facts concerning this Church. 

They believe that from the time the body dies un- 
til the resurrection the soul is in a state of insensi- 
bility; that theirs is the only Church of Christ; they 
refuse to commune with other Christians; they use 
the Romish ceremony of extreme unction; they have 
in the orhcery of their Church bishops, elders, and 
deacons; and "are," says Mosheim (page 501), "per- 
sons in the most part of mean condition, and almost 
totally destitute of learning and knowledge." 

776. What other sect sprang out of the Mennonites, or An- 
abaptists ? 

The Davidists, or David Georgians, so called from 
their leader, David George; and out of the Davidists 
grew a sect called the Family of Love. None of 
them ever came to much. 

777. Why were the Flanderins, Waterlandians, and many 
other sects, called Mennonites? 

Because they adopted many of the views of Simon 
Menno. 

778. Why was Merino called an Anabaptist? 

Because he adopted some of the views of those fa- 
natics who w^ere known by that name. 



Note.— We have followed the outlines of the history of tlie most im- 
portant sects which were in existence at the close of tlie sixteenth century; 



126 The Church: What It Is and Whence It Is. 



hut it must be borne in mind that there are a great number of which we 
have not spoken; and some of them too which have done a great work for 
God and the souls of men. The Reform Church, which was a part of the 
Lutheran Church, and sprang up in the sixteenth century, and out of 
which the Presbyterian Church has grown; the Quakers, who have shown 
a solid piety and a spirit of sincere devotion; the Socinians, which were 
probably the result of a reopening of the Arian controversy, besides a vast 
number of others— have been untouched, because the history of those sects 
would too much enlarge our work. 



CHAPTEK XXXVI. 

Concerning the Church of England. 

779. "Will you please state again the cause which led to the 
organization of the Church of England? 

About A.D. 1543 Henry VIII., King of England, 
who had been married to Catherine of Aragorj, be- 
came enamored of Anne Boleyn, to whom he desired 
to be married. To that end he appealed to Clement 
VII. for a divorce; but Clement refused to grant it, 
fearing the displeasure of the Emperor Ferdinand. 
As the sanction of some one who was recognized as 
the head of the Church was necessary to make the 
divorce lawful, and as Clement VII., as head of the 
Church, refused, Henry VIII. declared himself head 
of the Church, thereby securing the divorce, and cut- 
ting his realm loose from Home. 

780. Having cut loose from Rome, did Henry VIII. make 
any effort to return to the simplicity and purity of the apostolic 
dav? 

He did not; but was as wicked in life and cruel m 
administration as Clement VII. or Ferdinand, and 
more so. 

781. What was the doctrinal tendency of the Church of 
England during the reign of Henry VIII.? 



Pin- it ton. 



127 



There was a general tendency toward the doctrines 
of the Lutherans, and also toward the forms of wor- 
ship in use in that Church. 

782. What changes took place during the reign of Edward 
VI.? 

The doctrines of Calvinism— of the Reformed 
Church — were adopted. 

783. What circumstances gave rise to the people called Pa- 
ri fans? 

The inhuman cruelty of Queen Mary caused many 
of her subjects, in 1544, to leave England and seek 
refuge in Germany. There many of them adhered 
to the forms of worship adopted under Edward VI., 
while others took up the customs of the Swiss or Cal- 
vinistic Churches. Those who followed the customs 
of Edward were called Conformists, while those who 
adopted the other customs were called Puritans or 
Nonconformists. 

784. How did these distinctions get into English ecclesias- 
ticism ? 

On the ascension of Elizabeth to the throne of 
England those refugees returned from Germany, and 
brought these differences with them. 

785. What effort did Elizabeth put forth to heal these dif- 
ferences ? 

She sought to return to the forms of the apostolic 
times, ignoring in a measure both the Conformists 
and Puritans; and to further these designs, the Act 
of Uniformity was passed, and an order issued by the 
queen commanding her subjects to follow the require- 
ments of the Act of Uniformity. • 

786. When did the Church of England change its doctrines 
to Arminianism ? 

About A.D. 1618 or 1620. 



128 The Church: What It Is and Whence It Is. 



787. Why was this change effected? 

Because of the doctrine of Calvinism, that by the 
decree of God certain persons were excluded from the 
possibility of salvation. 

788. What was the effect of this controversy on the Reformed 
Church ? 

It divided it into several factions. 

789. Mention some of the sects which were developed by 
this controversy. 

The Universalists, the Seiniuniversalists, the Su- 
pralapsarians, etc. 

790. As to this point, what is the difference between Cal- 
vinism and Universalism ? 

Calvinism believes that God will, by his purpose 
and grace, save a part of the human race; while Uni- 
versalism believes he w T iil, by his purpose and grace, 
save all the human race. 

791. Is either view according to the Bible? 

Only in part. In 1 Timothy ii. 3, 4, Paul says, 
"God will have all men to be saved;" and in Ephe- 
sians ii. 8, he tells us how God will have us saved (which 
is not by his will power nor by his decrees), "For by 
grace are ye saved through faith." Salvation is by the 
grace of God through the faith of man in Jesus Christ. 

792. Had the Calvinistic controversy ceased when on the 
death of James I. his son Charles succeeded to the throne of 
England ? 

It had not; and Charles went to work to crush out 
Calvinism and establish Arminianism. 

793. Did he succeed? 

No. He crushed out the liberties of the people, 
and forced an episcopal form of government on an un- 
willing nation. 



High Churchism. 



129 



794. To what did those high-handed measures lead? 
They led to the loss of the king's head. By force 

of arms he was overpowered, accused of treason, and 
beheaded on a public scaffold. 

795. What was the result of the reign of Oliver Cromwell on 
the affairs of the Church of England ? 

Cromwell tolerated all forms of doctrine and wor- 
ship, except that peculiar idea which-cost Charles his 
head. Bishops were deprived of all power and emolu- 
ments under Cromwell, and the Presbyterians and 
Independents were peculiarly favored by him. 

796. What course did Charles II. pursue? 

He undid all that Cromwell did — restored the 
bishops as well as the ceremonies of Edward VI. 

797. What was the result of the succession of William III. 
to the throne of England ? 

A large number of bishops refused to recognize 
William, Prince of Orange, as king, believing James 
II. was the rightful sovereign, and would not there- 
fore take the oath of allegiance to William III. On 
this account they were excluded from the Church of 
England. 

798. What did these bishops do? 

They organized another Church, which was de- 
nominated the High Church, because of the exalted 
opinions they entertained of the dignity and author- 
ity of the Church. 

799. How do these High-church people regard those who 
are not of their Church? 

They look upon them as schismatics, members of 
no Church, and particularly in rebellion against the 
Church. 

800. What was the tendency of High-churchism? 
9 



130 The Church: What It Is and Whence It Is. 



The tendency of High-churchism was decidedly to- 
ward Romanism. 

801. What was the tendency of the conduct of the Low- 
church party ? 

The tendency of the Low-churchmen was toward 
the apostolic forms of doctrine and worship. 

802. Do these differences — High-church and Low-church — 
still exist in the Church of England ? 

They do; and while the Low-church party is gain- 
ing ground, the High-church party is constantly go- 
ing over to Romanism. 

803. Does the Church of England hold its place with other 
Churches in that kingdom? 

No. The Methodists and Presbyterians are both 
gaining ground over it. 



CHAPTER XXXVII. 

Of the Wesleyan Movement in the Revival of Religion 
in the chuech of england. 

804. What was the condition of the Church of England at, 
and for some time after, the close of the seventeenth century? 

The clergy of that Church were generally suriken 
into a state of lukewarm ness and indifference. 

805. What effect did the fallen condition of the ministry 
produce on the membership? 

The better class was disgusted, while infidelity 
made rapid advances, and the giddy lovers of worldly 
pleasure were exultant. 

806. Was this spiritual decline general? 

Mosheim says "sneers at religion began to be a 
part of the fashionable system," from which we may 
infer that the Church was very far gone from that 



The Wesleyan Movement. 



131 



state of purity to which Edward VI. and Elizabeth 
had tried to restore it. Their labors had been in 
vain, and instead of a reformation from vice, supersti- 
tion, and high-handed ecclesiastical oprjression to 
gospel purity and simplicity, the current had set in 
the opposite direction, and all were drifting back to 
the old state of lethargy from which Luther, Melanch- 
thon, and others had tried to awaken the Church a 
hundred years before. 

807. While the doctrine and polity of the Church had in 
some measure been reformed, was the reformation thorough, 
reaching into all departments of the Church ? 

All departments of the Church had been more or 
less affected by the Reformation, but it was far from 
being what the reformation under the apostles 
made it. 

808. What comparison may we find between the Wesleyan 
and apostolic reformation? 

There is a very great similarity: 1. The reliance of 
the reformers in each case, unlike the other reforma- 
tions * in the other ages, was upon divine grace. 2. 
They did not establish a new Church, but purified and 
simplified the old — working in it, not out of it nor 
against it. 3. In each case — the Wesleyan and apos- 
tolic reformation — the change was in the name, and 
not in the purposes of the Church of God. 

809. How did the other reformations differ from these in 
that respect ? 

Except in the conduct of Luther, Zwingli, Melanch- 
thon, and one or two other prominent reformers of the 
sixteenth century, there were constantly recurring acts 
of violence and breaches of the peace. 

* Calvin and others used fire and sword when arguments failed— e. fir., 
Charles If. and Dr. Servetus. 



132 The Church: What It Is and Whence It Is. 



810. Were not the apostles and Wesley accused of such 
things also ? 

Yes; but in every case unjustly. 

811. What have we seen as the result of Henry VIII. throw- 
ing off the papal yoke ? 

Though he threw the yoke from his own neck, he 
placed one equally galling on the necks of the people; 
and while he refused to recognize the pope, he forced 
the people to recognize him as the head of the 
Church. 

812. How did the conduct of Calvin differ from that of the 
apostles and Wesley ? 

He obtained authority in Switzerland, and exercised 
that authority over the conscience of the people. 

813. What other differences may we suggest as between al- 
most all other reformers and Mr. Wesley, as he followed the 
apostles' example? 

While Mr. Wesley was intensely radical in matters 
of essential importance, he was remarkably conserv- 
ative in all nonessential things. His rule was: 
"Make all you can; save all you can; give all you 
can." His doctrine was: "By grace are ye saved, 
through faith in our Lord Jesus Christ." The Do- 
natists left the Church because the man of their 
choice was not elected bishop. The Mennonites, who 
were composed almost entirely of the different sorts 
of Anabaptists, excluded from their communion 
all who were not baptized in it. The Waldenses, 
finding fault with the Church, went out and set up a 
ministry of laymen, transferred confession from the 
priest to any pious brother, and opposed the accumu- 
lation of commercial values among their people. 

814. Did not the apostles set up a new ministry of laymen 
as well as the Waldenses? 



Wesley's Church. 



133 



Only such as were ''called to be apostles — not of 
the flesh nor of the will of man," but by the grace of 
our Lord Jesus Christ. 

815. Did not Mr. Wesley set up a ministry of laymen? 
Not in the same sense that the Waldenses did. He 

appointed men to go out and enlighten the people on 
the plan of salvation ; but in Europe, where he lived, 
he never established a Church at all, and established 
one in America only when the Eevolation, and the 
changed form of government in the United States, 
left America without the ministry of the Church to 
which he belonged. 

816. Of what Church did Mr. Wesley live and die a mem- 
ber? 

Mr. Wesley lived, preached, was ordained, and died 
in the Church of England. 

817. What incited Mr. Wesley to the course he pursued ? 
By reading the Bible, he found that the doctrines 

of the new birth and the witness of the Spirit were 
taught there, but were not inculcated by the ministry 
nor required by the Church of England. As he com- 
pared the Church to the Bible, he found that the scrip- 
tural standard of piety had been so lowered by the 
Church as to greatly endanger the souls of men. 



CHAPTEK XXXYIII. 

Concerning the Moravians and Their Influence on the 
Wesley an Movement. 

818. What gave rise to the Moravian Brethren? 

In the fifteenth century — about 1402 or 1405 — re- 
ligious contests became exceedingly sharp, especially 
in Bohemia. John Huss (whom we have before 



134 The Church: What It Is and Whence It Is. 



mentioned), being grieved at the corruption and ar- 
rogance of the high officials of the Church, and be- 
ing professor of divinity in the university at Prague, 
and pastor of the church there, after trying in vain 
to correct those errors, in 1408 tried to withdraw 
the university from the authority of the pope. For 
these and other reasons, in 1410 he was expelled from 
the Church. 

819. What had this to do with the origin of the Moravians ? 
The seed sown by Huss had taken deep root in the 

minds of the i:seople, and when, on the 6th of July, 
1415, John Huss was burned alive, his friends at 
once resolved upon revenge. 

820. How did they set about it ? 

They "retired to a steep and high mountain," 
where they could worship God " according to the dic- 
tates of their own conscience; chose Nicolas and Zis- 
ka as leaders; fortified their mountain retreat, and 
resolved on war against the creatures of the Roman 
pontiff." 

821. How did they succeed in this wicked enterprise? 

They created great confusion, slew many an antag- 
onist, and in 1433 were in some measure recognized by 
their opposers by being invited to the Council of 
Basel. 

822. When and how did these Hussites take the name of 
Moravians? 

Not till the eighteenth century were they known as 
Moravians, and then for the reason that, through all 

Note— We have purposely omitted an extended account of the Mora- 
vians, having only mentioned them as United Brethren, one of the names 
by which they are known in history. Their influence enters so largely 
into this part of onr history that we deemed it best to reserve a place for 
them nearer the scene of their greatest importance. 



The Moravians. 



135 



these long years, while Borne idly supposed nothing 
was left of the Hussites save their memory, they sud- 
denly sprang up in Moravia, on account of which they 
were called Moravians. In 1749 they were recognized 
in England by an act of toleration as composing an 
ancient Protestant Episcopal Church, and under the 
name of United Brethren. 

823. At what date did the Moravians settle in North 
America ? 

As early as 1728 there were large numbers of them 
in this country, and perhaps at an earlier date their 
missionaries were among the colonists and savages of 
Georgia and the New England States."* 

824. What are some of the peculiar customs of the Mora- 
vians which have been incorporated into the Methodist Church? 

The observance of the love feast, which has a shad- 
ow of support from apostolic usage; the doctrine of 
perfect love, and a knowledge of sins forgiven as the 
basis of real religious enjoyment and spiritual pros- 
perity; the love of song; zeal for mission work; and 
the encouragement of learning. 

825. What has been the success of the Moravians in build- 
ing up their organization ? 

Notwithstanding their establishment in this coun- 
try at so early a date, they number now (1884) only 
about four thousand communicants — perhaps less. 

826. Will you state how it came about that a sect so small 
has exercised an influence in the formation of another and a 
different sect, which has so far outstripped it in numbers and 
influence? 

Mr. Wesley, who was born and educated in the 

* Pr. Bah'd puts their first settlement in Pennsylvania in 17C2 (page 
163). The great number of Palatines coming to this country in 1710 sug- 
gests that Moravians were here at that early date. Count Zinzendorf 
visited America in 17dl. 



136 The Church: What It Is and Whence It Is. 



Church of England, had not been properly trained 
in the deep spiritual privileges of Christians; but, 
coming in contact with Mr. Bohler, a Moravian 
preacher, he was led to inquire into and understand 
the nature and sublimity of gospel faith -faith that 
justifies and sanctifies the soul.* Bohler went to 
Oxford when the Wesleys were at school (probably 
by invitation of John Wesley), when he delivered 
" daily lectures in Latin on the doctrine of grace," f 
greatly to the comfort and edification of the " Meth- 
odists." 

CHAPTEE XXXIX. 

Of the Wesleys, and of John in Particular. 

827. Who was the principal mover through whom these 
Moravians exerted such an influence? 

John Wesley, a man of rare eloquence, originality, 
piety, and learning. 

828. How many sermons is he supposed to have preached? 
About forty thousand. 

829. How many volumes of books did he write, first and 
last? 

The number is estimated by some to be forty vol- 
umes, but Dr. Abel Stevens puts it at one hundred 
and seventy-two. (See note at end of chapter.) 

830. When and where was John Wesley born ? 
At Epworth, England, June 17, 1703. 

831. Did he have any brothers or sisters ? 
There were nineteen brothers and sisters. 

832. Who were his parents, and what was the profession 
or calling of his father? 



* Stevens's " History," Vol. I., page 34. f Ibid. 



John Wesley. 



137 



He was the son of Samuel and Susanna Wesley. 
His father was rector of the church at Epworth, En- 
gland. 

833. What remarkable providence seems to have preserved 
John's life for the great work which he performed ? 

His father's house was burned, and just at the last 
moment when rescue was possible, John, at the ten- 
der age of childhood, was preserved from the flames 
under very remarkable circumstances. 

834. Give some description of the character and work of 
John Wesley. 

The following extracts, from the Nashville Chris- 
tian Advocate, February 9, 1884, are very appropriate 
just here: "He was," says the editor, "the most 
masterful, the severest, the most benignant figure in 
the ecclesiastical history of the last hundred years. 
. . . His work abides, and his personality abides with 
it. He still leads the ever-swelling ranks of the Meth- 
odist hosts. . . . He did not merely ' blaze ' the path 
that led back to New Testament doctrine, polity, and 
usage, but he conducted the march across the Eed Sea 
of early persecution and the wilderness of conflicting 
opinion. . . . Power and repose, velocity and steadi- 
ness of movement, intensity and equipoise, are com- 
mingled wonderfully in this man with a mission from 
God. . . . Illuminated, called, commissioned, anoint- 
ed from on high, he speaks as the oracles of God; not 
as the ecclesiastical scribes of his day, but like his 
Master — as one having authority. A scholar with 
the ancient and modern learning at his command; 
. . . love for souls he longed to save; whose parish 
was the world; ... a living embodiment of positive 
conviction and catholicity of spirit, contending ear- 



138 The Church: What It Is and Whence It Is. 



nestly for the faith once delivered to the saints, and 
yet ready to clasp hands with every man who loves 
truth and follows Christ." 

835. Give a description of the person of Mr. Wesley. 

He was of compact, erect form, ruddy face, clear 
blue eyes, aquiline nose. His mouth and chin ex- 
pressed positiveness tempered with persuasiveness 
and gentleness. His forehead was not high, but 
sloped gently up, giving it that appearance. His hair 
was worn long, and combed back behind his ears. 

836. What was the first movement put on foot by this ex- 
traordinary man, looking to a revival of religion in his Church ? 

The organization of a class of young men for the 
purpose of studying the Scriptures, prayer, and mu- 
tual Christian edification. 

837. When was it organized, and who at first composed it? 
In A.D. 1729 this class was organized by John and 

Charles Wesley, George Whitefield, and some others. 

838. What was the result of this singular system. 
Those who at first entered into it were soon found 

persuading others to do so, and in a short while the 
company grew so large that it was necessary to or- 
ganize other societies. 

839. When w r ere the new organizations effected? 
Whenever a sufficient number could be found who 

were willing to enter into them. 

Note. — The "American Cyclopedia" put down the number of volumes 
written by John Wesley at 48. This is one volume less than the poetical 
works published by him and Charles, and two volumes less than are con- 
tained in his " Christian Library." I can make no calculation by which 
the number can be fixed at 48. John Wesley was the personal or joint 
author of prose productions, 118 volumes; poetical (he and Charles Wes- 
ley), 49 volumes; musical productions, 5 volumes. Total number of vol- 
umes, 172. Besides this, in 1777 Mr. John Wesley started the Arminian 
Magazine, one of the first periodicals of the kind ever published under 
Protestant auspices. (Stevens, Vol. IV., p. 458; Baird, p. 488; "Library 
of Universal Knowledge," article "J. Wesley.") 



Wesley and Steam. 



139 



CHAPTEK XL. 

CONCERNING THE RAPIDITY WITH WHICH THE WORK OF Me. WeS- 

ley Spread, both in Europe and America. 

840. Will you briefly rehearse the facts over which we have 
passed since A.D. 1543? 

At that time England withdrew from the papal au- 
thority of Rome. The Lutherans and Calvinists both 
tried their strength for the supremacy in England. 
Change after change took place in the doctrines and 
usages of the Church there, till in 1689, under William 
III., Parliament passed an act of toleration, by which 
all who dissented from the Church of England were 
to have perfect religious liberty. Instead of trying 
to purify the Church, sect after sect left it, until final- 
ly, about A.D. 1729, Wesley undertook this work of 
reviving religious and doctrinal truth in the Church, 
with the results already indicated. 

841. What circumstances combined with Mr. Wesley's great 
talent to enlarge the scope of his influence? 

The application of steam for purposes of naviga- 
tion, the immense emigration from England to this 
country, and the freedom afforded by the American 
colonies to religious opinions and practices. 

842. How did these facts contribute to the influence of Mr. 
W T esley? 

The work of Watts and Fulton facilitated the im- 
migration of the devout lovers of religious purity; 
while the religious liberty, or rather freedom from 
persecution, afforded by the colonies was a standing 
inducement for such as would naturally throw them- 
selves under the influence of Mr. Wesley to seek refuge 
on the American shores. 



140 The Church: What It Is and Whence It Is. 



843. Did Mr. Wesley make any effort to establit-h his pur- 
pose, or preach the doctrine of salvation through faith in Eu- 
rope? 

He did; particularly in England, Ireland, Scotland, 
and Wales. 

844. Why did Mr. Wesley preach in the fields, under the 
trees, and from his father's tombstone? 

Because the pastors of the regular churches would 
not lend him the use of their pulpits. 

845. What special results did the work of Mr. Wesley pro- 
duce in Ireland ? 

The conversion and addition to his corps of work- 
ers of Adam Clarke, Henry Moore, Thomas Walsh, 
Ousley, and others, among whom was at least one 
(Dr. Clarke) of the most learned and pious men that 
generation produced. 

846. Do these names comprise the whole work of Wesley in 
Ireland? 

By no means. In a settlement of a very peculiar 
people called Palatines, Mr. Wesley did a work which 
stretched across the Atlantic, and furnished the gos- 
pel to the American colonists. 

847. What is probably the origin of these Palatines? 
There was in Germany an electorate known as the 

Palatinate, in which had flourished, till A.D. 1685, one 
of the most prosperous of the reformed Churches. 
At that time a Catholic prince was raised to the Pa- 
latinate electorate — in futherance, no doubt, of the 
schemes of Louis XIV V who shortly after this laid 
waste the entire electorate, and the poor inhabitants 
fled to the English general. William III. (see note 
at 860) sent ships for them to Rotterdam, and took 
them to London; thence a large number went to Ire- 



The Palatines. 



141 



land, and settled where Mr. Wesley found them in 
A.D. 1758.* (See note at end of this chapter.) 

848. What are the names of some of these Palatines who 
after this came to America? 

" Embury, Heck, Switzer, Guier, and others." f 

849. When did these emigrants reach this country, and 
where did they land? 

They landed at New York August 10, 1760. 

850. What was Embury's profession ? 

He was a carpenter by trade, and became a lay 
preacher before leaving Ireland. 

851. Where did Embury first preach in New York? 
In his own house. 

852. What results followed his preaching? 

His congregation soon grew too large for his small 
house, and they rented a larger one, and in a short 
time began to preach in the almshouse. Afterward 
they removed their place of meeting to a rigging loft. 

853. What important accession did these Christians make 
in 1767? 

They were joined by Thomas Webb. 

854. Who was Thomas Webb? 

He was a captain in the British army, and one of 
Wesley's "helpers" or local preachers. 

855. What was President Adams's opinion of Capt. Webb as 
a speaker? 

He thought Capt. Webb one of the most eloquent 
men he ever heard. 

*Mr. Stevens speaks of these Palatines as having been " nearly a cen- 
tury without a preacher who could speak their own language." I think 
it certain that these people left their houses as early as 1690. In 1710 con- 
tinued disturbances brought many of them to this country. 

t Stevens's "History," Vol. I., p. 50. 



142 The Church: What It Is and Whence It Is. 



856. While these things were going on here, what was be- 
ing done in Europe? 

Wesley, with his many colaborers, was actively at 
work, and many houses were being built all over En- 
gland and Ireland, and some in Scotland and Wales, 
for the use of the Methodists. 

857. Was Wesley's following in Europe a large one? 

The rapidity with which he gathered followers was 
surprising. 

858. When was the first meetinghouse built in America by 
these Methodists? 

In 1768, and dedicated October 30 of that year. 

859. Who were the chief instruments in the building of this 
house, and who were the principal preachers ? 

Philip Embury and Capt. Webb. 

860. Where was this house built? 

On John Street, in New York City. 

Note. — In 1683 the Roman elector was appointed over the Protestant 
settlements on the "Rhine, known as the Palatinate. Five years after this, 
in 1688, Louis XIV. of France commenced a war on Germany, which con- 
tinued for nine years. His effort was tc make the Palatinate the base of 
his operations, for which reason he crossed the Rhine; and during the first 
operations destroyed that beautiful country, from which the Palatines 
went to England. Dr. Stevens is certainly mistaken in his declaration 
that Queen Anne sent ships to Rotterdam for the sufferers from Palatine. 
Charles IT. was king when the war began; but before it closed, the reign 
of William and Mary began. William ITT. died in 1702, and was succeeded 
by Anne, and she by George I. in 1714. The wars of Richard with Ger- 
many, beginning in 1688, closed in 1697, William III. still occupying the 
English throne. Hence these Palatines must have gone to England in 
1686 or 16S7, and it must have been William III. who sent ships to bring 
them to London . 

We beg pardon for such a lengthy note on a subject so foreign to the 
narrative in hand, but offer as one excuse the fact that the statements of 
others unexplained contradicts the thread of our narrative, while these 
facts justify it. 



Wesley in America. 



143 



CHAPTER XLI. 

Concerning Wesley's Visit to the Colonies. 

861. When did Wesley make his first visit to this country? 
In 1735. In company with Gen. Oglethorpe he vis- 
ited Georgia. 

862. Did Wesley or Whitefield, or any of the preachers labor- 
ing with them, preach any new doctrine or introduce any new 
rules of government into the Church of England ? 

They did not; but all of them gave a peculiar em- 
phasis to the gospel truths taught by all the Anglican 
Churches. 

863. What, then, so offended the Church as to cause its of- 
ficers to refuse their pulpits to Wesley, Whitefield, Webb, Em- 
bury, Strawbridge, and others? 

It was the importance they attached to "faith," 
"assurance," and " sanctification." 

864. What was the natural effect of the exclusion of these 
men from the pulpits of the Church? 

They were forced to preach, if they preached at all, 
on the commons, in the fields, and in the market 
places; and instead of having five hundred or one 
thousand hearers, they gathered around them ten 
thousand, and sometimes no fewer than sixty thousand 
souls surrounded these men while they preached. 

865. When was the first meetinghouse in the world belong- 
ing to the Methodists built? 

In 1739, or ten years after the first class, or " Holy 
Club," was organized. 

866. Were these people organized into a Church or 
Churches? 

They were not; for Wesley was still a rigid church- 
man, and had it not been for the wise counsels of his 
mother, he would have silenced Maxfield from reading, 



144 The Church: What It Is and Whence It Is. 



because on some occasions lie would "explain the sense 
of it." 

867. Who heard Maxfield, and what came of her com- 
mendations of him? 

The Countess of Huntingdon heard him, and so en- 
couraged him that Wesley gave in; and from this cir- 
cumstance began the vast army of local preachers. 

868. Could Wesley get local preachers enough to supply the 
societies as fast as they were organized? 

He could not, and this led to the plan of selecting 
the most active and useful preachers and sending 
them around from society to society. These preach- 
ers were called itinerant, because they were always on 
the move; and the specified churches to which a 
preacher ministered were called a circuit. 

869 What gave rise to the Annual Conferences? 

Having adopted the plan of having a great number 
of preachers traveling around, it was necessary for 
them to come together once a year to report progress, 
discuss plans, etc. The first Annual Conference was 
held June 25, 1744, in England. 

870. Did Wesley have a doctrinal test for membership in 
the societies? 

No. He admitted Calvinists, insisting on "only 
one condition." 

871. What did he explain that condition to be? 

"A real desire to save their souls." * Again he 
says: "We do not impose, in order to admission, any 
opinions whatever." 

872. If we turn to the different countries, what will we see 
of these societies now? 

We find the societies in great numbers in Great 



Stevens's " History," Vol. I., p, 40. 



First Annual Conference. 



145 



Britain, Ireland, Scotland, Nova Scotia, France, India, 
Africa, the West Indies, and North America. 

873. We have seen that the Annual Conference in Great 
Britain was held in 1744. When was the first Conference held 
in America? 

In July, 1773; and it lasted from the 14th to the 
16th of the month. 

874. How many preachers were present at this Conference ? 
and who were they? 

Nine — viz., Thomas Eankin, Eichard Boardman, 
Joseph Pilmoor, Francis Asbury, Eichard Wright, 
George Shadford, Capt. Webb, John King, and Abram 
Whitworth. 

875. How many members of societies were reported? 
One thousand one hundred and sixty. 

876. What points were discussed by this Conference? 

1. That the authority of Mr. Wesley and the Con- 
ference ought to extend to the preachers, and in 
America as well as in Great Britain and Ireland. 2. 
That the doctrines and discipline contained in the 
minutes ought to be the sole rule of conduct for those 
who labored with Mr. Wesley in America. 3. That 
if any preacher deviated from those minutes he should 
have no fellowship with the other preachers till he 
changed his conduct. 

877. What rules were agreed upon at this Conference? 

1. None of Wesley's preachers in America were to 
administer the Lord's Supper and baptism. 2. All 
the people among whom the preachers labored were 
to be exhorted to attend the Church, and receive the 
ordinances there, especially in Maryland and Virginia.* 

* These two rules show clearly the disposition of the preachers to hold 
to the Church of England, which was established by law in the States 
named. 

10 



146 The Church: What It Is and Whence It Is. 



3. No person was to be admitted to the love feast or 
society meetings more than "twice or thrice " unless 
they became members. 4. Preachers in America 
were not to reprint any of Mr. Wesley's works with- 
out the consent of the brethren. 5. Robert Williams 
was to sell the books he had printed, and to print no 
more, except as stated in rule fourth. 6. All assistant 
preachers were to send an account of their work to 
the general assistant once in six months. 

878. Kobert Strawbridge was not at this Conference: give 
some statement of his labors. 

He was a man of unbounded labor and self-sacrifice 
— perhaps to a fault, seeming to neglect his family; 
but he was excused from guilt on account of his faith 
in a divine Providence. He planted Methodism in 
Baltimore and several other parts of Maryland; and 
though it does not appear that he was an itinerant, 
yet he did an extensive itinerant work. 

Note.— Mr. Stevens accuses Strawbridge of being intractable to au- 
thority on accoimt of the Irish blood in him, and relates the fact that he 
would administer the sacraments contrary to Wesley's advice. By ref- 
erence to the statistics (875) it will be seen that nearly half the members 
-were reported from the fields where he had labored. The conduct of the 
clergy of " the Church " was repulsive to the people, who were unwilling 
to receive the sacraments from them. 



First Quarterly Conference. 



147 



CHAPTEE XLIL 

From the First American Conference to the Fluvanna 
Conference (1779), including an Allusion to 
the First Quarterly Conference. 

879. \Vhen was the first Quarterly Conference held? 
In December — Christmas week — 1772.* 

880. Who held this quarterly meeting? 

Asbury, who had been sent to this country by Mr. 
Wesley as a superintendent of the work here. 

881. What was the principal work of this Quarterly Confer- 
ence? 

L The report of the collections. f 2. The station- 
ing of preachers (only six were stationed then). 3. 
An agreement to strictly exclude strangers. 4. xA, 
discussion as to whether they abandon the day ap- 
pointments during the week. 5. The discussion as to 
the preachers administering the sacraments. 6. As 
to making weekly collections to pay board and trav- 
eling expenses of the preachers. The fourth and 
sixth propositions were not agreed to. The fifth was, 
but Mr. Asbury would not recognize it. Several local 
preachers were present at the Conference, besides 
laymen. 

882. When was the second Annual Conference held? 
In May, 1774, at Philadelphia. 

* It is certain that this was not the first Quarterly Conference held, as 
Asbury, in his account of it, mentions that there had been one " held here 
before," at which " Mr. Boardman had given way to the people," etc. As 
the work of this Quarterly Conference was the same as the subsequent 
Annual Conference, I think it likely that these Quarterlies had been reg- 
ularly held before with all the jurisdiction of the Annuals, which came 
six months after this one. (Stevens, Vol. I., p. 133.) 

f Strawbridge had received nearly 840 quarterage; King and Asbury, 
nearly 830 each. Here again we see Strawbridge contending for the ad- 
ministration of the ordinances by the preachers; and in his quarterage 
we see the indorsement of the people. He received twenty-five per cent, 
more than any one else. The people were sick of " the Church." 



148 The Church: What It Is and Whence It Is. 



883. What had been the result of the year's work? 

In ten months about one thousand members had 
been added to the societies. 

884. What were the statistics of this session ? 

Members, 2,073. Twelve new preachers were re- 
ceived — five into full connection, and seven on trial. 
Four new circuits had been formed. 

885. What new rule was adopted at this Conference? 
That all the preachers should change at the end of 

six months. 

886. What Churches were laboring here at this time, either 
as organized bodies or individual adherents? 

The Church of England, Lutheran, German Re- 
formed, Mennonite, Moravian, and Methodist. 

887. Were the Annual Conferences held regularly during 
these early times? 

They were sometimes held twice a year. In 1784 
three sessions of the Conference were held. From 
1774 to 1784 seventeen sessions were held. 

888. How were these Conferences regarded prior to 1784? 
They were regarded as adjourned meetings of the 

entire ministerial force of the societies. 

889. When was the third session held? 

In 1775, at Philadelphia, beginning May 17. 

890. What conclusion was reached on the question of war, 
which had already begun to manifest unmistakable signs of 
bloodshed? 

That the mission of the ministry was one of peace, 
and while they, as preachers, would take no part in 
the struggle, they would trust to God for the results. 

891. What were the results of this year of toil among the 
societies? 

An increase of about thirty-three and one-third per 



English Preachers Bet urn. 



149 



cent. More than one thousand were added to their 
numbers. 

892, What was the increase in ministerial force during the 
year? 

Twenty-two — three on trial, and nineteen enrolled 
for appointments. 

893. What did this Conference determine on in regard to 
the troubled condition of this country? 

At this session, and also at other following sessions, 
they resolved to hold a general fast " in behalf of the 
Church and the peace of America." 

894, Give a sketch of the fourth session of the Conference. 
The fourth session of the Conference was held in 

Baltimore May 21, 1776. The increase this year 
was 1,773 — or about forty-five per cent, of the mem- 
bership — and five preachers. The societies had lost 
members in New York, New Jersey, and Philadel- 
phia. 

895. What of the fifth session of the Conference? 

It was held in May, 1777, in Hartford County, 
Md. The increase in membership was even moro 
gratifying than that of the previous year, both in 
the laity and in the ministry. There were now 36 
preachers and 6,968 members. 

896. When and where was the sixth Conference held? 
At Leesburg, Ya., May 19, 1778. 

897, What were some of the results of the war upon the so- 
cieties? 

The English preachers felt that they were mere 
visitors here, and as a formal understanding had been 
reached at the preceding session to the effect that all 
the society members were members of the Church of 
England, the English preachers returned to Europe, 



150 The Church: What It Is and Whence It Is. 



thereby greatly reducing the ministerial force. New 
York, Philadelphia, and perhaps other points were 
under British garrison, and Asbury was under mili- 
tary arrest. Only 6,095 members were reported. 

898. What of the Conference of 1779? 

Two Conferences were held this year: one in Kent 
County, Del., in April; and one at Fluvanna, Va., 
in May. 

899. What change took place at the Kent County Confer- 
ence? 

The term of ministerial probation was extended 
from one to two years, as it still exists. 

900. What conclusion was reached at this Conference in re- 
gard to separating from the Church of England? 

That they would guard against such separation, 
whether "direct or indirect." 

901. What statistics were given at the Fluvanna Conference? 
The increase for this year was very fine. There 

were 44 preachers and 8,577 members, being an in- 
crease of 2,482 members. 



CHAPTER XLIII. 

From the Fluvanna Conference (1779) to the Baltimore 
Conference (1784). 

902. The assistant, Ruskin, having returned to England, and 
Mr. Asbury being a prisoner, what did this Conference decide 
concerning the ordinances? 

That our members were almost everywhere without 
the ordinances; that Gatch, Foster, Cole, and Ellis 
be appointed or constituted "a presbytery" to ad- 
minister the ordinances themselves, and " by the form 



The First Elders. 



151 



of laying on of hands " to authorize other preachers 
to administer the same. 

903. What was the conclusion as to whom the ordinances 
should be administered? 

" To all who are under our care and discipline." 

904. What other conclusions were reached? 

That none should be rebaptized; that baptism 
should be " either sprinkling or plunging, as the par- 
ents or adults may choose; " that the ceremony should 
be extempore, and according to Matthew xxviii. 19. 
The mode of partaking of the Lord's Supper should 
be according to the conscience of the communicant 
— " kneeling or standing." The ceremony to be used 
by the preacher was to be singing, prayer, and ex- 
hortation, and the bread and wine w T ere to be handed 
to the communicant with the words now used ("after 
the Church order " ). 

905. Which of these Conferences was the regular session? 
All agree that the Fluvanna Conference was the 

" regular Conference, held according to appointment." 
The Kent Conference was held for the convenience 
of Asbury and a few Northern preachers.* 

906. What was the result of the action of the Fluvanna Con- 
ference ? 

The resul t was a division between the Northern and 
Southern preachers. 

907. Where and when did the Fluvanna Conference next 
meet? 

At Manikintown, Ya., May 8, 1780. 

*The Kent Conference met at a private house where Asbury was con- 
fined, anrl some of the preachers farther South were not notified that a 
Conference would he held there. Besides, Fluvanna was, it seems, the 
place agreed upon at the next preceding session, and no formal change of 
place Avas agreed Upon. 



152 The Church: What It Is and Whence It Is. 



903, What became of the Kent Conference? 

It reassembled in Baltimore April 24, 1780. 

909. What did the Baltimore Conference do? 

Sent delegates to the Manikintown Conference to 
request it to return for one year to the former usages 
of the societies, and meanwhile consult Mr. Wesley, 
and in May, 1781, meet in a union Conference in Bal- 
timore, and abide by the decision of Mr. Wesley. 

910. Did the Manikintown Conference agree to this proposi- 
tion? 

They did, unanimously; and thus quieted what 
might otherwise have been a source of discord, if not 
ruin, to the societies. 

911. What were some of the actions and conclusions of the 
Baltimore Conference? 

Preachers were required to change circuits twice a 
year; to rise at four or five o'clock in the morning; 
and to have written license, signed by Asbury, certi- 
fying their connection with the Conference. The 
Conference also determined to continue its connection 
with "the Church." 

912. What rule was adopted concerning the manufacture of 
liquor ? 

The practice of distilling grain into liquor was to 
be disapproved, and those who would not renounce it 
were to be "disowned." 

913. What doctrine was there pronounced on the subject ofj 
slavery ? 

Preachers owning slaves were required to give 
promise of liberating them. Slavery was denounced 
as contrary to the " laws of God, man, and nature." 

914. What of the Manikintown Conference? 

Asbury, W atters, and Garrettson attended the ses- 
sion, and found everything in a state of confusion. 



The Breach Healed. 



153 



The people were without the ordinances; and Asbury, 
led by his devotion to the Church of England, de- 
clined to provide a method for the people to receive 
them or even supply the circuits in that part of the 
connection. 

915. What for a time seemed inevitable? 

A division in the societies. How it was averted and 
an agreement reached the historians tell us. It was 
by another surrender of opinion by the majority of 
the preachers representing the Southern societies. 
This is stated, in substance, by Mr. Asbury.* 

916. When was the Conference of 1781 held? and what was 
the outlook? 

At Baltimore, April 24. The breach was fairly 
healed, and thirty-nine of the preachers reaffirmed 
their allegiance to "the Church." 

917. What were the statistics reported at this session? 
Members, 10,539, being an increase of 2,035; preach- 
ers, 55, being a' gain of 12. 

918. What did thirty-nine preachers at that Conference rec- 
ognize as standards of doctrine and discipline? 

"The notes, sermons, and minutes published by 
Mr. Wesley." 

919. Tell something about the Conference of 1782. 

This was the tenth regular session of the Confer- 
ence. It met first in Sussex County, Va., April 17, 
and adjourned to Baltimore, Md., May 21. f 

920. What did these sessions accomplish? 

Nothing out of the usual routine business, except 
perhaps the suspension of the publishing business, 
which the want of funds demanded. 

* Stevens's "History," Vol. II., p. 90. 

f Dr. Stevens (Vol. II., p. 102) speaks of these sessions as two Confer- 
ences, but the very facts he details prove them one. 



154 The Church: What It Is and Whence It Is. 



921. What were the statistics published for 1782? 

There was a gain of 1,246 members and 5 preach- 
ers. Total membership, 11,785; total preachers, 60. 
This Conference instituted the system of Church let- 
ters now in use when a member moves from one 
charge to another. 

922. Tell us about the eleventh regular Conference, held in 
1783. 

It was held at the same places as in the preceding 
year: in Virginia, at Ellis's Chapel, May 7; and at 
Baltimore, May 27. 

923. What were the statistics reported? 

Increase of members, 1,955; increase in preachers, 
22. Members, 13,740; preachers, 82. 

924. What was the sense of the Virginia session on the 
liquor question? 

It declared against the manufacture of liquor, as it 
had done in 1780, and added its decided opposition to 
the sale or the use of it "as drams," and required the 
preachers to warn the people to leave the evil alone. 

925. How many Conferences were held in 1784? 
Three: one in Virginia, April 30; one at Baltimore, 

May 25; and another at Baltimore, December 24. 

926. What were the statistics reported at the spring ses- 
sions? 

There was an increase of 1,248 members; total, 14,- 
988. Although a large number of preachers had been 
taken on trial a year before, there was an increase of 
only 2; total, 84. 

927. What new regulations did the Baltimore Conference 
adopt? 

It fixed the salary of the general assistant, Mr. As- 
bury, at $60 and traveling expenses. It introduced 
into the minutes the question: "Who have died this 



The Christmas Conference. 



155 



year?" It also ordered that "the first Friday after 
every quarterly meeting be observed as a day of fast- 
ing and prayer." 

928. What was the difference between the Christmas Con- 
ference and those held in the spring? 

It was composed of the same men, but had for its 
object a different thing. 

929. What was the object of this Conference? 

To fully organize the Methodist societies into an 
independent ecclesiastical body. 

930. What preparations had Wesley made for this organi- 
zation ? 

According to the customs of the Church of England, 
he had ordained Richard Whatcoat and Thomas Vasey 
elders, and Dr. Coke, a presbyter of the Church of 
England, bishop (or "general superintendent " ) of 
the Methodist Church, in America. 

931. When did this Conference meet? who presided? and 
how manj' preachers were present? 

Conference met on Friday, December 24, 1784, and 
was presided over by Dr. Coke. Sixty preachers were 
present.* 

932. What were among the first and most important acts ofj 
the Conference? 

To elect Francis Asbury to deacon's and elder's or- 
ders, and have Coke and his elders, Whatcoat and 
Vasey, ordain deacon, elder, and bishop. On Sunday 
of the Conference, January 3, 1785, twelve elders and 
one deacon were ordained. 



* Stevens, Vol. II., p. 181. 



156 The Church: What It Is and Whence It Is. 



CHAPTER XLIV. 

The Organization of the " Methodist Episcopal Church." 

933. What preachers were present at this Conference— De- 
cember 24, 1784? 

The names of many of them have been lost; but 
Dr. Stevens says it is certain that the following were 
present, viz.: Thomas Coke, LL.D., Asbury, What- 
coat, Yasey, Garrettson, Gill, Ellis, Cole, Ivey, O'Kel- 
ley, Haggerty, Eeed, Cromwell, Lambert, Dickins, 
Glendenering, Poythress, Everett, Black, Phoebus, 
and Ware. It is probable that Dromgoole, Ped- 
icord, Chew, Joseph Cromwell, Major, Cox, Rowe, 
Partridge, Foster, Mair, Dudley, Cloud, Mitchell 
Ellis, "White, Forrest, Wyatt, Bruce, Magary, Thomas, 
Baldwin, Hickson, Haskins, Ira Ellis, Easter, Mariar- 
ty, Matson, Green, Curtis, Jessup, Lee, Jackson, Big- 
gin, Ringgold, Smith, Greentree, Lynch, Bo wen, Park, 
Cannon, and Swift were also present. ( Stevens's "His- 
tory," Yol. II., pp. 186, 187.) The names of about 
twenty members of that Conference must have been 
lost, as there were about sixty present. 

934. What form of government did the societies give the 
Chnrch at its organization? 

Believing the episcopal form the more scriptural, 
they adopted that form of government. 

935. Who were the first bishops? 

Thomas Coke, LL.D., who was consecrated in En- 
gland according to the forms of the Church of En- 
gland, and Bev. Francis Asbury, who was consecrated 
in Baltimore on Monday, December 27, 1784, accord- 
ing to the same forms and ceremonies. 



The First Discipline. 157 



936. What had been the human guide, as to the divine re- 
quirements in doctrine and piety, among the societies previous 
to this Conference ? 

The minutes of the Conferences, Wesley's " Notes 
on the New Testament," and his sermons. 

937. What was henceforth to be the guide? 

The rules and regulations contained in the minutes 
were so far changed as to conform to the Constitution 
and laws of the United States and the wants of the 
Church in this country, and adopted by this Confer- 
ence as a book of Discipline. 

938. What did the Discipline contain? 

It contained the General Eules (just as we have 
them to-day) and the Twenty-five Articles of Faith 
(just as they appear in the Discipline now).* It con- 
tained also forms of worship, of prayer, for the ordi- 
nation of bishops, elders, and deacons; also a collec- 
tion of Psalms and hymns. 

939. Did any of these Articles contain any new doctrines ? 

No. They were drawn from the doctrines, or Ar- 
ticles of Faith, of the Church of England, and their 
existence can be traced, in substance, to the times of 
Abel and Enoch. 

940. Why did the Conference or Mr. Wesley, who proposed 
the Articles of Faith, not include the Thirty-nine Articles of 
the Church of England ? 

For the reason that some of them related to civil 
rulers, and were not adapted to our civil institutions; 
while others of them were more directly from Mr. 
John Calvin than from God. These were all dropped 
from the number. 



* There may have heen an omission of some word or words by which 
its doctrine of the eternal sonship of Christ was left out of Article II. 
ahout 178G. 



158 The Church: What It Is and Whence It Is. 



941. What pledge did this Conference make to Mr. Wesley? 

That during the life of Mr. Wesley * they would ac- 
knowledge themselves as his sons in the gospel, and 
would be ready in matters of Church government * to 
obey his commands; that after Mr. Wesley's death 
they would do everything they judged consistent with 
the cause of religion and the welfare of the govern- 
ment of the United States, and would try to promote 
and preserve union with the Methodists of Europe. 

942. What legislation did this Conference adopt touching 
the salaries of preachers? 

The allowance of a preacher was fixed at one hun- 
dred and twenty-eight dollars per annum for a man 
and wife, and for children under six years, sixteen 
dollars each; to children from six to eleven, twenty- 
two dollars. 

943. To how much did the allowance of a single man 
amount for himself and the service of his horse ? 

His pay for himself and horse was a little less 
than eighteen cents per day. 

944. What did this Conference do for the protection of the 
worn-out preachers and the widows and orphans of deceased 
preachers ? 

It provided for a preachers' fund, which corre- 
sponds to our present Conference collection; but the 
funds were raised in a different way. 

945. To what source may we trace the doctrines of the 
Methodist Church as recognized by this Christmas Conference? 

Through the Koman and Anglican Churches to the 
apostles and prophets. 

946. Why were these doctrines not all drawn up from the 
same Church creed ? 

Because both the Eastern and Western Churches 



* Italics are our own. 



General Rules and Articles. 



159 



had lost much of the truth, while each had in part re- 
tained the true doctrine. The object was to get God's 
word without regard to who kept it. 

947. What were the great central doctrines adopted by this 
Conference ? 

Universal redemption, assurance, and Christian per- 
fection. 

948. What is the difference between the General Kules and 
the Articles of Keligion? 

The General Eules tell, in general terms, what to 
do and what to leave undone; while the Articles of 
Faith tell us what to believe and what not to believe. 

949. Where are the conditions of membership expressed, 
and what are they ? 

The terms of membership are expressed in the 

General Rules, in these words: "A desire to flee 

from the wrath to come, and to be saved from their 

sins." 

950. Did this Christmas Conference take from the Annual 
Conferences their legislative power? 

It did not. For a long time new measures were 
submitted to the Yearly Conferences by the bishops, 
and a majority of all of the Conferences was necessa- 
ry to decide the measure. 

951. When the organization of the Church was completed 
by this Conference, what did it do? 

They adjourned to their various fields of toil to 
continue their work for the Master, while Dr. Coke — 
or Bishop Coke, for such he was, though he preferred 
that the people in speaking of him would leave out 
that title — returned to England to report to Mr. 
Wesley. 

952. Repeat the process by which the Methodist Church 
was organized? 



160 The Church: What It Is and Whence It Is. 



John Wesley, A.M., Thomas Coke, LL.D., and Kev. 
James Creighton — each of whom was a presbyter, or 
an elder, in the Church of England— ordained Rich- 
ard Whatcoat and Thomas Yasey presbyters; after 
which these presbyters ordained Dr. Coke bishop. 
Dr. Coke, Mr. Whatcoat, and Mr. Yasey came to 
America; called the preachers together; ordained as 
many elders and deacons as the necessities of the 
case required; adopted doctrines, rules, and regula- 
tions; elected such officers as were necessary; and 
adopted the name "Methodist Episcopal Church in 
America." 

Note.— The reader must not suppose that the few facts above recited 
comprise any considerable proportion of the work of this Christmas Con^ 
fereuce. On the contrary, it is the briefest outline we can give to convey 
any idea of what was done. For full information of all the work of this 
Conference, we refer you to " History of the Methodist Episcopal Church," 
by Dr. Stevens, to Bangs's " History of the Methodist Episcopal Church," 
and other sources. 



CHAPTER XLY. 

From 1784 to 1844— Of the Success of the Church and the 
Causes of Disruption. 

953. When was the next Conference held which was of the 
nature of a General Conference? 

In 1792, eight years after the organization of the 
Church, of the proceedings of which no records were 
left. 

954. How have these sessions been held since 1792? 
They have met as a " General Conference " regu- 
larly every four years. 

955. When were these General Conferences constituted del- 
egated bodies? 



The O'Kelley Schism. 



161 



At the session of 1808 a motion was adopted for 
the better organization of the General Conference. 

956. When and where did the first delegated General Con- 
ference meet? 

In the city of New York, in the first church built 
there by the Methodists, May 1, 1812. 

957. What Conferences were represented in that body? 
The New York, the New England, the Genesee, the 

West,* the South Carolina, the Virginia, the Balti- 
more, and the Philadelphia Conferences were rep- 
resented by ninety delegates. 

958. What schism sprang up in that Conference (and in- 
deed in all the General Conferences since 1792) which resulted 
in a large secession from the Methodist Episcopal Church? 

The O'Kelley schism (1792), about the power of 
bishops; and the schism of Shinn, Snethen, and 
others, in regard to the election of presiding elders. 

959. Counting the Christmas Conference as the first Gener- 
al Conference, when was the third General Conference held? 

At Baltimore, May 6, 1800. 

960. Who was elected bishop to supply the shortage in 
episcopal work? 

Eichard Whatcoat, who was the third bishop of 
the Church— Coke being first, and Asbury second. 

961. For what was this third General Conference most re- 
markable? 

For the great revival during its sitting. 

962. When and where was the fourth General Conference 
held? 

At Baltimore, May 7, 1804 

963. What new rules were adopted by this Conference? 
That the bishop should allow each Annual Confer- 
ence to sit a week at least, if necessary; that no 



*By "West" is meant Ohio, Tennessee, and Kentucky. 
11 



162 The Church: What It Is and Whence It Is. 



preacher should be appointed to the same work more 
than two consecutive years; that the preachers be- 
fore publishing articles written for the press should 
submit them to their Conference, or to the Book 
Committee at New York, for approval. 

964. What was the numerical strength of the Methodist 
Episcopal Church at this date (1804)? 

Members, 115,411; preachers, 400.* 

965. When and where was the fifth General , Conference 
held? 

At Baltimore, May 6, 1808. 

966. What were some of the acts passed by this Conference? 
It fixed the basis of representation at one delegate 

to every five members of the Annual Conferences, es- 
tablished what are known as the Restrictive Bides (at 
least in the main), and provided for the General Con- 
ference to assume the legislation for the entire 
Church. 

967. Was the General Conference of 1808 a delegated Con- 
ference? 

It was not; but seeing the necessity for a more 
just and judicious organization than the former sys- 
tem promised, they provided that the next session 
should be composed of representatives— as one to five 
—from each Annual Conference. 

968. How many General Conferences had been held before 
the first delegated General Conference? 

Six-viz, 1784, 1792, 1796, 1800, 1804, and 1808. 
The first delegated General Conference was the sev- 
enth General Conference held. All the other Gener- 



* When it is remembered that the years of this success were years of 
war and pestilence, the hand of God will be more cloarly seen hi it. The 
Revolutionary War, and yellow fever at Portsmouth, New York, and 
Philadelphia in 1798 and 1798, were very hurtful to Methodism. 



More Strife. 



163 



al Conferences had been held in Baltimore, but this 
one was held in New York, May 1, 1812. 

969. When was William McKendree elected to the episco- 
pacy? 

May 12, 1808; consecrated May 17 of the same 
year. 

970. When and where was the eighth General Conference 
held, and what were some of the doings of this Conference? 

It was held at Baltimore, Md., May 1, 1816. 
Enoch George and Eobert E. Eoberts were elected 
bishops, a book depository was authorized at Pitts- 
burg, and the Missouri and Mississippi Conferences 
were set off. 

971. We have now passed over eighty-nine years of the em- 
bryonic and organic life of Methodism. What secession from 
this Church took place during this period? 

The first was under the leadership of William 
Hammett, in Charleston, S. C, in 1785. These called 
themselves Primitive Methodists. The other, under 
the leadership of O'Kelley, of Virginia, we have al- 
ready mentioned. Both of these factions soon dis- 
appeared. The O'Kelley party called themselves Ee- 
publican Methodists. This secession took place in 
1792. About this time a sentiment sprang up, main- 
ly in Philadelphia, which resulted, in 1816, in the 
secession of about one thousand colored members, 
under the leadership of Eichard Allen, and the or- 
ganization of the "African Methodist Episcopal Zion 
Church," which still exists. Near this time another 
difference occurred, which resulted in the organiza- 
tion of the "African Methodist Episcopal Church" 
in 1819. 

972. How many General Conferences were held prior to 
1844? 



164 The Church: What It Is and Whence It Is. 



There were fourteen General Conferences held, in- 
cluding the Conference of 1844. 

973. When was the slavery question first agitated in the 
General Conference? 

At the first session in 1784, and in almost every 
succeeding session up to and at the session of 1844. 

974. What rule was adopted at the third session (1800)? 

" That if any of our traveling preachers marry per- 
sons holding slaves, and thereby become slavehold- 
ers, they shall be excluded our societies, unless they 
execute a legal emancipation of their slaves agree- 
ably to the laws of the State wherein they live." 
(Stevens's "History," Vol. IT., p. 175.) 

975. What rule was passed in 1S04? 

That any preacher who, by any means, became the 
owner of slaves should be expelled from the Confer- 
ence unless he would execute their emancipation ac- 
cording to the laws of the State wherein he lived.* 

976. What action was taken on the subject of slavery at the 
Conference of 1808? 

A resolution was passed authorizing the Annual 
Conferences to form their own regulations relative to 
buying and selling slaves. 

977. What action was taken at the session of 1816 on this 

question ? 

It was resolved that no slaveholder " shall be eli- 
gible to any official station in our Church hereafter 
where the laws of the State in which he lives will ad- 
mit of emancipation, and permit the liberated slave 
to enjoy freedom." f 

978. Was there no resistance to those extreme measures on 
this subject? 



* Stevens's " History," Vol. IV., p. 183. f Ibid., p. iU.] 



Antislavery Leg islation. 



165 



Yes; as early as 1808 McClosky, a leading man from 
Philadelphia, was beaten in an effort to " strike out 
the whole sentence relating to slavery." 

979. What was the line of policy pursued by the General 
Conferences in all their sessions prior to 1844? 

It was radically aggressive toward the slaveholding 
States. 

980. Could they not see that the institution of slavery was 
of a civil nature, and in many of the States slaves could not be 
emancipated? 

They could see it, and did so see it. At the session 
of 1816 the subject was referred to a committee, who 
reported that they were "constrained to admit that to 
bring about such a change in the civil code as would 
favor the cause of liberty is not in the power of the 
General Conference." (Stevens's "History," Yol. IV., 
p. 454.) 

981. Why, then, should they persist in Conference legisla- 
tion on the subject? 

The only answer we can give is that there was a de- 
gree of enthusiasm — if not fanaticism — on that sub- 
ject far greater than any other which came before the 
Conference. At the session of 1812 James Axley un- 
dertook to commit the General Conference against 
the use of liquor; and when his motion was ordered 
"tabled," he renewed it to the third time, when he 
was defeated. Again in 1816 he renewed the fight for 
temperance. Dr. Stevens (Yol. IV., p. 370) says: 
"Many in the Conference opposed him, making mer- 
ry of his quaint speeches. 1 He turned his face to the 
wall and wept,' says Laban Clark, who joined him in 
the measure." 

982. Did this Conference of 1816 pass any resolution on the 
subject of slavery? 



166 The Church: What It Is and Whence It Is. 



It did, as already quoted (977); the resolution 
under which the General Conference of 1844 proposed 
to depose Bishop Andrew. 

983. Notwithstanding the agitations of the times — seven 
years of war, two of pestilence, and sixty years of agitations on 
this subject— what were the statistics reported in 1843? 

Annual Conferences, 32; bishops, 6; members: e 
traveling preachers, 2,988; local preachers, 7,730; 
communicants, 1,068,525; total members, 1,079,243. 
(See "Eeligion in America," Baird, p. 496.) 



CHAPTEE XLVI. 

Of the Schisms feom 1819 to 1843. 

984. What secession took place in 1820? 

That v/ hich resulted in the formation of the " Prot- 
estant Methodist Church." 

985. What led to the separation of these people from th.3 
mother Church? 

There were a diversity of causes, but chiefly the 
fact that the General Conference would not abridge 
the authority of the bishops nor admit lay representa- 
tives in the Conferences. 

986. Did they change their doctrine? 

No. It was the same as of the Methodist Episco- 
pal Church, from which they sprang, but they have 
abolished the bishop, as well as that of presiding 
elder, thereby completely abandoning the episcopal 
form of government. 

987. What has been the measure of their success? 

They lived but a little while before they were all ab- 
sorbed by the mother Church — L e., returned to the 
Methodist Episcopal Church. 



The Methodist Protestant Church. 167 



988. What separation took place in 1819? 

A large number of colored members withdrew, 
and organized the "African Methodist Episcopal 
Church." 

989. What separation took place in 1816? 

A similar withdrawal of colored members, and their 
organization into the "African Methodist Episcopal 
Zion Church." 

990. When did the Canadian brethren draw off and estab- 
lish a separate Church? 

In 1828. 

991. Was this a mutual separation, or, as in the other in- 
stances, a secession? 

It was a mutual separation, which both sides recog- 
nized as a sort of necessity. 

992. When was the " Methodibt Protestant Church " organ- 
ized? 

In 1828, and more fully in 1830. 

998. Is this Church to be identified with the one of the 
same name which was organized in 1820? 

By no means. The Methodist Protestant Church, 
or, as it is generally called, the Protestant Methodist 
Church, was organized for the same reasons as the 
former, but on a more solid basis. 

994. What was the strength of this Church in the outset? 
It had about 80 preachers and 5,000 members. 

995. What has been the success of this people? 

They divided in 1858, and at the time of their di- 
vision they numbered 2,000 preachers and 90,000 
members. 

996. Mention the other members of the great Methodist 
family which have been born in Europe and America since 
1843. 

In Europe there are the " Methodist New Cormec- 



168 The Church: What It Is and Whence It Is. 



tion," the "Primitive Methodists," the "Independent 
Methodists," the "Bible Christians," the "United 
Free Church Methodists," and the " Calvinistic Meth- 
odists." In America the "Methodist Free Church " 
was organized at Pekin, N. Y., in 1860, and the "Col- 
ored Methodist Episcopal Church in America" in 
1866. 



CHAPTER XLTII. 

Of the Organization of the " Methodist Episcopal Church, 
South." 

997. "What important period in the history of the Church, 
do we now approach? 

The organization of the "Methodist Episcopal 
Church, South." 

998. Where and when was this Church organized? 
May 15, 1845, in the city of Louisville, Ky. 

999. What circumstance led to the necessity for such action ? 
The development of the enthusiasm which we 

have seen all along on the subject of slavery. 

1000. How did the question get before the General Confer- 
ence in such shape as to necessitate this action? 

On a motion to depose Bishop James O. Andrew 
from the episcopacy. 

1001. Upon what ground did the mover desire the deposi- 
tion of Bishop Andrew? 

On the ground that Bishop Andrew had, by mar- 
riage, become connected with slavery. 

1002. What did the law of 1816 recite? 

That any preacher who should by any means be- 
come the owner of slaves should be expelled from 
the Conference, unless he would emancipate those 
slaves according to the laics of the State in which lie 
lived. 



Bishop Andrew. 



169 



1003. In what State did Bishop Andrew live? 
In the State of Georgia. 

1004. Was emancipation practicable " according to the laws 
of the State" of Georgia? 

It was not. 

1005. What were the only alternatives left Bishop Andrew? 

Either to violate the laws of his State or to disre- 
gard the fanatical sentiments of some of his breth- 
ren. 

1006. Was the motion expressive of the "sense of the Con- 
ference, that he desist from the exercise of this office so long as 
this impediment remains," advisory merely, or was it mandatory 
in its purpose? 

It was mandatory, as shown by the fact that a reso- 
lution explaining it as merely advisory was laid on 
the table by a vote of 75 to 68. 

1007. At what General Conference did these things take 
place? 

At the session held in New York City in May, 1844. 

1008. Did the law of the Church prohibit the owning of 
slaves in States where emancipation was impracticable? 

No. The owner was required to " execute, if prac- 
ticable, a legal emancipation of such slaves conforma- 
bly to the laws of the State in which he lives." 

1009. Was there, then, any just ground for this opposition 
to Bishop Andrew? 

None whatever. The arguments in the General 
Conference were much more on the inexpediency 
than the illegality of the ownership of the slaves. It 
was thought that this ownership of slaves would im- 
pair his usefulness in nonslaveholding States. 

1010. After several weeks of discussion, and after numer- 
ous efforts at pacification had failed, what conclusions were 
reached? 

11* 



170 The Church: What It Is and Whence It Is. 



That the difficulties were irreconcilable, and that a 
committee should be appointed to devise a plan for 
the "mutual and friendly division of the Church." 

1011. What was the result of this reference to a committee? 
In a few days the committee reported back in favor 

of a division of the Church into two separate ecclesi- 
astical organizations. 

1012. What is the report of that committee called? 
It is called the " Plan of Separation." 

1013. What were its provisions? 

The first resolution sets forth the fact that " socie- 
ties, stations, and Conferences in the South might go 
with the South by a majority vote," and should "re- 
main under the unmolested care of the Southern 
Church; and the ministers of the Methodist Episco- 
pal Church shall in nowise attempt to organize 
churches or societies within the limits of the Church, 
South, nor shall they attempt to exercise any pastoral 
oversight therein." 

1014. Have the ministers of the "Methodist Episcopal 
Church " kept this rule in good faith ? 

They have not; but in many places, especially dur- 
ing the late war (1861-1865) took charge of South- 
ern churches, the property of the " Methodist Epis- 
copal Church, South;" and at this time they have 
Conferences in nearly all the Southern States. 

The second resolution gave the privilege to every 
preacher of the Methodist Episcopal Church, of every 
grade and office, to go if he should so desire — with- 
out blame — with the Church, South. The third to 
the twelfth resolutions provide for a change of the 
restrictive rule (Rule 6) and the equitable division of 
the Methodist Episcopal Church in churches, funds, 



Methodist Episcopal Church, South. 171 



*and property of all kinds., on the basis o£ the propor- 
tion of ministers who might adhere to the Southern 
Ohurch. 

1015. What did the General Conference do with this "Plan 
of Separation?" 

They adopted it June 8, 1844: yeas, 153; nays, 13. 

1016. When did that General Conference adjourn? 

On the 10th of June, two days after the " Plan of 
Separation " was adopted. 

1017. How many Southern preachers were in that General 
(Conference, and how many Conferences did they represent? 

There were fifty-one delegates, representing thir- 
teen Conferences. 

1018. After adjournment of the General Conference, what 
did these fifty -one delegates do? 

They held a meeting, and after consultation decided 
to call a convention to meet at Louisville, Ky., in May, 
1845, and also to issue an address to the "ministers 
and members of the Methodist Episcopal Church in 
the slaveholding States." 



CHAPTEB XLVIIL 

Of the Organization of the Methodist Episcopal Church, 
South (Continued). 

1019. How was the Louisville convention organized? 
Bishops Soule and Andrew were the Chairmen, and 

T. 0. Summers, of Alabama, and T. N. Ealston, of 
Kentucky, were the Secretaries. 

1020. On what basis did the convention organize the Meth- 
odist Episcopal Church, South? 

On the basis of the "Plan of Separation " agreed 
upon at the New York Conference. 



172 The Church: What It Is and Whence It Is. 



1021. Bid Bishops Soule and Andre w at once unite with the 
Southern Methodist Church, as bishops of the Methodiat Epis- 
copal Church, South? 

Bishop Andrew did, as no work had been allotted 
him in the Conferences of the Methodist Episcopal 
Church ; but Bishop Soule, having been assigned to 
episcopal duties in the Conferences of that Church, 
preferred to discharge those duties, and deferred the 
matter till the meeting of the General Conference o£ 
the Methodist Episcopal Church, South, in May, 
1846. 

1022. What was done with reference to the provisions of 
the " Plan of Separation " in regard to the division of funds al- 
luded to in it? 

Suitable agents and committees were appointed to 
act for the " Methodist Episcopal Church, South." 

1023. What number of preachers and members went with 
the Methodist Episcopal Church, South? 

Traveling preachers, 1,350; local preachers, 3,160; 
members, 495,000; bishop, 1. Total, 499,511. 

1024. What amount of funds was paid to the Methodist 
Episcopal Church, South, by the Methodist Episcopal Church, 
as per agreement in the " Plan of Separation? " 

$414,141.62. 

1025. Was this amount promptly paid by the Methodist 
Episcopal Church, as agreed ? 

It was not. The General Conference of the Meth- 
odist Episcopal Church in 1848 annulled the action 
of the General Conference of 1844, and forced the 
Methodist Episcopal Church, South, to resort to the 
civil courts for her equitable rights, to which the 
General Conference of 1844 had agreed. 

1026. When was Joshua Soule ordained to the office of 
bishop? 

While stationed in Baltimore, in 1824. 



Institutions of Learning. 



173 



1027. When was James 0, Andrew ordained? 
While stationed in Augusta, Ga., in 1832. 

1028. When were William Capers and Bobert Paine or- 
dained to the office of bishop? 

In 1846, at the first General Conference of the 
Methodist Episcopal Church, South, while the for- 
mer was stationed at Columbia, S. C, and the latter 
was President of Wesleyan University, Alabama. 

1029. What were the number of schools and colleges which 
fell under the jurisdiction of the Methodist Episcopal Church, 
South, after its establishment? 

Nine — viz., Centenary, Jackson, La., 1825;* Kan- 
dolph-Macon College, established in 1830, Ashland, 
Ya.; Wesleyan University, Florence, Ala.; Emory 
College, 1837, Oxford, Ga.; St. Charles College, 1837, 
St. Charles, Mo.; Emory and Henry, 1838, Virginia; 
Wesleyan Female College, 1839, Macon, Ga. ; Greens- 
boro Female College, 1839, Greensboro, S. C; Ath- 
ens Female College, 1842, Athens, Ala. Of these, 
one (St. Charles) was for both sexes, four (Wesley- 
an, Greensboro, Wesleyan University, and Athens) 
were for females, and three (Emory, Emory and 
Henry, and Randolph-Macon ) were for males.f 

1030. What number of institutions of learning are now 
(1894) under the control of the Methodist Episcopal Church, 
South? 

Ninety-nine. 

1031. When was the first General Conference of the Meth- 
odist Episcopal Church, South, held? 

In 1846, at Petersburg, Va. 

1032. What were some of the doings of this Conference? 

* Really became the property of the Church in 1845. 

f Dr. Peterson (" Handbook," p. 96) counts thirteen institutions of learn- 
ing under our control in 1845, but I cannot verify his calculations. I give 
the number and dates as I have been able to find them. 



174 The Church: What It Is and Whence It Is. 



The election of Capers and Paine to the episcopacy ; 
preparation to send Dr. Charles Taylor as a mission- 
ary to China; the appointment of fraternal delegates 
to the General Conference of the Methodist Episco- 
pal Church; and the establishment of a book agency. 

1033. What was the ratio of representation in this first 
General Conference? 

One to every fourteen members of an Annual Con- 
ference. 

1034. Where and when were the successive General Con- 
ferences held? 

St. Louis, Mo., May, 1850, was the second; Colum- 
bus, Ga., May, 1854, third; Nashville, Tenn., May, 
1858, fourth; New Orleans, La., 1862, did not meet, 
as the city was, at the time appointed, within the 
Federal lines, and out of reach of our people. New 
Orleans was, however, the place of the meeting of the 
fifth session of the General Conference in April and 
May, 1866; Memphis, Tenn., May, 1870, sixth session; 
Louisville, Ky., May, 1874, seventh session; Atlanta, 
Ga., May, 1878, eighth session ; Nashville, Tenn., May, 
1882, ninth session; Bichmoud, Ya., 1886, tenth ses- 
sion; St. Louis, Mo., 1890, eleventh session; Memphis, 
Tenn., 1894, twelfth session. 

1035. Who have been elected bishops at these several ses- 
sions?] 

Besides those already mentioned, H. B. Bascom, 
1850, at St. Louis; G. F. Pierce, John Early, arid H. 
H. Kavanaugh, 1854, at Columbus, Ga.; W. M. 
Wightman, E. M. Marvin, D. S. Doggett, and H. N. 
McTyeire, at New Orleans, 1866; J. C. Keener, at 
Memphis, Tenn., 1870; A. W. Wilson, A. G. Haygood* 



-Dr. Haygood declined ordination, chosing rather to take care of Em- 
ory College. He was reelected and ordained at St. Louis in May, 1890. 



M issiona t nj Ope t -a Hon s. 



175 



Linus Parker, J. C. Granbery, and B. K. Hargrove, 
Nashville, 1882; W. W. Duncan, 0. B. Galloway, E. E. 
Hendrix, and J. S. Key, at Richmond, 1886; O. P. 
Fitzgerald, and A. G. Hay good, at St. Louis, 1890. 

1036. Which of these heroes have gone to their reward? 
Joshua Soule, James O. Andrew, William Capers, 

Robert Paine, Henry B. Bascom, John Early, Wil- 
liam M. Wightman, Enoch M. Marvin, David S. Dog- 
gett, George F. Pierce, Hubbard H. Kavanaugh, Li- 
nus Parker, and H. N. McTyeire. 

1037. What number of missionaries are now employed in 
foreign fields? 

Males, 46; females, 43. Total, 89. 

1038. How much money was paid for Missions in 1893? 
By Parent Board, $244,735.54; by Woman's Board, 

$71,199.12; for Home and Indian work, $134,955.28. 
Total, $450,889.94. 

1039. What is the missionary force in the Home and In- 
dian Mission work ? 

Home Mission force, 246; Indian Mission force, 80. 

Total missionary force, 326. 

1040. Was this large sum of $457,799.46 spent on these 326 
missionaries? 

No. By far the largest part of it was expended in 
buildings and grounds for school and Church par- 
poses, for hospitals, medical appliances, office ex- 
penses, Bible women, colporters, etc. 

(a) Give a comparative statement of our present condition as 
a Church, which will indicate our growth since 1845. 

In 1845 we had 2 bishops, now we have 10; then 
we had 38 Conferences, now we have 47; then we had 
1,350 traveling preachers, now 5,487; then we had 3,- 
160 local preachers, now we have 6,513; then we had 
495,000 members, now we have 1,345,210. 



176 The Church: What It Is and Whence It Is. 



(6) How is our Sunday school work represented? 
We have 13,363 schools and 765,286 scholars. To- 
tal Sunday school force, 778,649. 

(c) What of our day schoools and colleges? Give the statis- 
tics. 

There are 99* schools, 897 professors, 16,620 pupils; 
value of property in school buildings and grounds, 
$4,485,442; endowment, $1,528,000. 

(d) Give the condition of our Publishing House at Nashville, 
Tenn. 

The Publishing House has assets valued at $662,- 
045.73, with liabilities amounting to only $11,880.98, 
and a volume of trade aggregating $340,203.54 per 
annum. 

(e) What is our Church Extension Society doing? 
Collections for 1893-94, $86,732.74; value of loan 

funds, $112,268.80; donations made, $192,652; loans 
made, $84,900; churches aided, 391; parsonages aided, 
54.f 



CONCLUSION. 

We have very nearly completed our -undertaking, 
and feel satisfied that, though our work is very far 
from perfection, we have succeeded in giving you an 
outline of the history, doctrine, polity, and usages of 
the Church in a much more condensed form than can 
be found anywhere else. 

1. We have shown what, through all the ages, has 
been necessary to constitute a Church. 



*These figures are manifestly inaccurate, but are the nearest possible 
approach to accuracy. 

f By Woman's Parsonage and Home Mission Society. 



Conclusion. 



Ill 



2. We have shown that a Church among men, as 
the gift and the means of applying the saving grace 
of God, is not a secondary, but a primary thought in 
the Divine mind. 

3. We have shown the doctrinal integrity of that 
Church under all "dispensations," and through all 
the ordeals of time. 

4 We have shown that no new " sacraments " have 
been projected into the Church at any age of it, and 
that the sacraments of the Church are the same now 
that they were when we first find them in existence, 
although the manner of expressing them has been 
changed. 

5. We have shown that the idea that our Lord, or 
John the Baptist, or the apostles, or any other being 
at or about the time of our Lord's coming upon the 
earth, formed, revealed, or in any primary sense insti- 
tuted a Church, is contrary to all the facts in the case. 

6. We have shown the conformity of the Methodist 
Episcopal Church, South, to the Church in the days 
of the prophets and apostles in doctrine and polity. 

7. We have shown the origin of numerous sects 
through which certain Churches profess to have suc- 
ceeded the apostles, and have shown that all these 
sects, for the first fifteen hundred years of the Chris- 
tian era, were not so near the apostolic doctrine and 
polity as those from whom they seceded. 

8. We have shown that the Church of God is a 
thing of principle, and not a thing of name and forms. 

9. We have shown that in life and heart there has 
been no unbroken succession from the apostles. The 
Church of Eome, in her officiary, in her doctrines, 
and in her usages, departed from the faith. The Do- 

12 



178 The Church: What It Is and Whence It Is. 



natists left her not because of her impurity, but be- 
cause of her refusal to put the episcopal crown on 
the head of the man of their choice. The Anabap- 
tists left her, not for the great principles of the apos- 
tolic doctrine, but from the impulse of fanaticism. 
In a word, we have shown that there never was, be- 
fore the sixteenth century, a return to the apostolic 
purity in any degree commendable; nor even then, 
except in so far as a foundation was laid for a return 
at a later date. 

10. We have shown that the existence of the 
Church, like the existence of God, is all through 
the Bible an assumed and oft-asserted fact; but the 
time, place, and manner of its beginning are nowhere 
stated. 

11. We have traced the Church, through its doc- 
trines and sacraments, from the beginning to Christ, 
from Christ to Luther, from Lutber to Wesley, and 
from Wesley to the Methodist Episcopal Church, 
South. 

12. We have shown the unparalleled success of the 
Wesleyan revival, or the wonderful enlargement of 
the Methodists from the time they received the great 
Bible doctrines of "justification by faith," of "assur- 
ance," and "Christian perfection;" that while it is 
only one hundred and ten years old, or, dating from 
the start at Oxford, one hundred and sixty-five, yet it 
is the most numerous of all the evangelical Protestant 
Churches; and that too without the patronage of 
monarch or the glitter of gold. 

There was one Countess of Huntingdon and one 
Coke, but above this there was " one Lord, one faith, 
and one baptism." Through this faith in Christ, and 



Conclusion. 



179 



by this baptism of the Holy Ghost, the grace of that 
"one Lord" wrought mighty things through the con- 
secrated heroes of the eighteenth century. This 
" cloud," not larger than "a man's hand," which we 
saw gathering over Oxford College, London, in A.D. 
1729, like the cloud watched by Elijah's servant, gath- 
ered vapor, increasing its surface till the whole heav- 
ens were covered; and in A.D. 1794, and onward, has 
poured out "seasons of grace" that have bedewed 
the mountains, watered the valleys, and refreshed the 
world with its crystal drops. To change our figure, 
Methodism is the great centripetal force in religion. 
The "horrible decrees" of Calvinism, the "uncondi- 
tional salvation" of Universalism, the "indulgen- 
ces" of the papacy, the idolatry of the heathen, the 
infidelity of metaphysists, have all been checked and 
held in line by the forces of Methodism. Her scrip- 
tural doctrines, her scriptural usages and sacraments, 
her scriptural polity, and the consecration of her 
scriptural ministry have largely contributed to the 
correction of the radical tendencies of all the isms of 
the day. 



THE END. 



